The Doctrine of Justification By Faith, Chapter 18
CHAP. XVIII. The nature of Justification as declared in the Epistles of S. Paul, in that unto the Romans especially. Chap. 3.
THat the way and manner of our Justification before God, with all the Causes and Means of it are designedly declared by the Apostle in the Epistle unto the Romans, Chap. 3.4, 5. as also vindicated from Objections, so as to render his discourse thereon the proper Seat of this Doctrine, and whence it is principally to be learned, cannot modestly be denied. The late exceptions of some, That this Doctrine of Justification by Faith, without Works, is found only in the Writings of S. Paul, and that his Writings are obscure and intricate, are both false and scandalous to Christian Religion, so as that in this place we shall not afford them the least consideration. He wrote foreign, as he was moved by the Holy Ghost. And as all the matter delivered by him was sacred Truth, which immediately requires our Faith and Obedience, so the way and manner wherein he declared it, was such as the Holy Ghost judged most expedient for the edification of the Church. And as he said himself with confidence, That if the Gospel which he Preached, and as it was Preached by him, though accounted by them foolishness, was hid, so as that they could not understand, nor comprehend the Mystery of it, it was hid unto them that are lost; so we may say, That if what he delivereth in particular concerning our Justification before God, seems obscure, difficult, or perplexed unto us, it is from our prejudices, corrupt affections, or weakness of understanding at best, not able to comprehend the glory of this Mystery of the Grace of God in Christ, and not from any defect in his way, and manner of the Revelation of it. Rejecting therefore all such perverse insinuations, in a due sense of our own weakness, and acknowledgment that at best we know but in part, we shall humbly inquire into the Blessed Revelation of this great Mystery of the Justification of a sinner before God, as by him declared in those Chapters of his glorious Epistle to the Romans; and I shall do it with all briefness possible, so as not on this occasion to repeat what hath been already spoken, or to anticipate what may be spoken in place more convenient.
The first thing he doth, is to prove all men to be under sin, and to be guilty before God. This he giveth as the conclusion of his preceding discourse from Chap. 1.18. or what he had evidently evinced thereby, Chap. 3. ver. 19, 23. Hereon an inquiry doth arise, how any of them come to be justified before God. And whereas Justification is a sentence upon the consideration of a Righteousness, his grand inquiry is what that Righteousness is, on the consideration whereof a Man may be so justified. And concerning this, he affirms expresly that it is not the Righteousness of the Law, nor of the Works of it; whereby what he doth intend, hath been in part before declared, and will be further manifested in the proofs of our discourse. Wherefore in general he declares, that the Righteousness whereby we are justified, is the Righteousness of God, in opposition unto any Righteousness of our own, Chap. 1.17, Chap. 3.21, 22. And he describes this Righteousness of God by three properties, (1.) That it is foreign, without the Law, Ver. 21. separated in all its concerns from the Law; not attainable by it, nor any works of it; which they have no influence into. It is neither our obedience unto the Law, nor attainable thereby. Nor can any expression more separate and exclude the Works of Obedience unto the Law, from any concernment in it, then this doth: Wherefore, what ever is, or can be performed by our selves in obedience unto the Law, is rejected from any interest in this Righteousness of God, or the procurement of it to be made ours. (2.) That yet it is witnessed unto by the Law. Ver. 21. The Law and the Prophets.
The Apostle by this distinction of the Books of the Old Testament, into the Law and the Prophets, manifests that by the Law he understands the Books of Moses; and in them, Testimony is given unto this Righteousness of God, four ways.
(1.) By a declaration of the causes of the necessity of it unto our Justification. This is done in the account given of our Apostasie from God, of the loss of his Image, and the state of sin that insued thereon. For hereby an end was put unto all possibility and hope of acceptance with God, by our own Personal Righteousness. By the entrance of sin, our own Righteousness went out of the World; so that there must be another Righteousness prepared and approved of God, and called The Righteousness of God, in opposition unto our own, or all Relation of Love and Favor between God and Man, must cease for ever.
(2.) In the way of recovery from this state, generally declared in the first Promise of the Blessed Seed, by whom this Righteousness of God was to be wrought and introduced; for he alone was to make an end of sin, and to bring in Everlasting Righteousness, foreign Dan. 9.24. That Righteousness of God, that should be the means of the Justification of the Church in all ages, and under all dispensations.
(3.) By stopping up the way unto any other Righteousness through the Threatnings of the Law, and that Curse which every transgression of it, was attended withal. Hereby it was plainly and fully declared, that there must be such a Righteousness provided for our Justification before Men, as would answer and remove that curse.
(4.) In the Prefiguration and Representation of that only way and means, whereby this Righteousness of God was to be wrought. This it did in all its Sacrifices, especially in the great Anniversary Sacrifice on the Day of Expiation, wherein all the sins of the Church, were laid on the Head of the Sacrifice, and so carried away. (3.) He describes it by the only way of our participation of it, the only means on our part of the communication of it unto us. And this is by Faith alone. The Righteousness of God▪ which is by the Faith of Christ Jesus, unto all, and upon all them that believe; for there is no difference. Ver. 22. Faith in Christ Jesus is so the only way and means, whereby this Righteousness of God comes upon us, or is communicated unto us, that it is so unto all that have this Faith, and only unto them, and that without difference on the consideration of any thing else besides. And although Faith taken absolutely, may be used in various senses, yet as thus specified and limited, the Faith of Christ Jesus, or as he calls it, the Faith that is in me. Acts 26.18. It can intend nothing but the reception of him, and trust in him, as the Ordinance of God for Righteousness and Salvation.
This description of The Righteousness of God revealed in the Gospel, which the Apostle asserts as the only means and cause of our Justification before God, with the only way of its participation and communication unto us by the Faith of Christ Jesus, fully confirms the truth we plead for. For if the Righteousness wherewith we must be justified before God be not our own, but the Righteousness of God, as these things are directly opposed, Phil. 3.9. And the only way whereby it comes upon us, or we are made partakers of it, is by the Faith of Jesus Christ, then our own personal inherent Righteousness or Obedience, hath no interest in our Justification before God; which Argument is insoluble, nor is the force of it to be waved by any distinctions whatever, if we keep our hearts unto a due reverence of the Authority of God in his Word.
Having fully proved, That no Men living have any Righteousness of their own, whereby they may be justified, but are all shut up under the guilt of sin; and having declared, That there is a Righteousness of God now fully revealed in the Gospel, whereby alone we may be so; leaving all Men in themselves unto their own lot, In as much as all have sinned and come short of the glory of God, he proceeds to declare the nature of our Justification before God in all the causes of it. Ver. 24, 25, 26. Being justified freely by his Grace through the Redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through Faith in his Blood, to declare his Righteousness for the Remission of sins, that are past, through the forbearance of God. To declare, I say, at this time, his Righteousness, that he might be just, and the Justifier of them that believe in Jesus.
Here it is, that we may, and ought if any where, to expect the interest of our personal obedience under some qualification or other, in our Justification to be declared. For if it should be supposed (which yet it cannot with any pretence of Reason) that in the foregoing discourse, the Apostle had excluded only the Works of the Law, as absolutely perfect, or as wrought in our own strength without the aid of Grace, or as meritorious; yet having generally excluded all Works from our Justification, Ver. 20. Without distinction or limitation, it might well be expected, and ought to have been so; that upon the full Declaration which he gives us of the nature and way of our Justification in all the causes of it, he should have assigned the place, and consideration which our own personal Righteousness had in our Justification before God; the first or second, or continuation of it, somewhat or other, or at least, made some mention of it, under the qualification of gracious, sincere, or Evangelical, that it might not seem to be absolutely excluded. It is plain the Apostle thought of no such thing, nor was at all solicitous about any reflection that might be made on his Doctrine, as though it overthrew the necessity of our own obedience. Take in the consideration of the Apostles design, with the circumstances of the context, and the Argument from his utter silence, about our own personal Righteousness in our Justification before God, is unanswerable. But this is not all; we shall find in our progress, that it is expresly and directly excluded by him.
All unprejudiced persons must needs think that no words could be used, more express and emphatical, to secure the whole of our Justification unto the Freegrace of God, duplicate page duplicate page through the Blood, or Mediation of Christ, wherein it is Faith alone that gives us an interest, than these used here by the Apostle. And for my part, I shall only say, that I know not how to express my self in this matter, in words and terms more express or significant of the conception of my mind. And if we could all but subscribe the answer here given by the Apostle; how, by what means, on what grounds, or by what causes, are we justified before God; namely, that we are justified freely by his Grace, through the Redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through Faith in his Blood, &c. There might be an end of this Controversie.
But the principal passages of this Testimony must be distinctly considered, (1.) The principal efficient cause is first expressed with a peculiar emphasis; or the causa foreign, being justified freely by his Grace. God is the principal efficient cause of our Justification, and his Grace is the only moving cause thereof. I shall not stay upon the exception of those of the Roman Church, namely, that by foreign which their Translation renders per gratiam Dei, the internal inherent Grace of God, which they make the formal cause of Justification, is intended. For they have nothing to prove it, but that which overthrows it; namely, that it is added unto foreign freely, which were needless, if it signifie the Free-grace or Favor of God. For both these expressions gratis per gratiam, freely by Grace, are put together to give the greater emphasis unto this assertion, wherein the whole of our Justification is vendicated unto the Free-grace of God. So far as they are distinguishable, the one denotes the principle from whence our Justification proceeds, namely Grace; and the other, the manner of its operation, it works freely. Besides, the Grace of God in this subject, doth every where constantly signifie his goodness, love, and favor, as hath been undeniably proved by many. See Rom. 5.15. Eph. 2.4, 8, 9. 2 Tim. 1.9. Tit. 3.4, 5.
Being justified foreign, so the LXX. render the Hebrew particle foreign; without price, without merit, without cause; and sometimes it is used for without end, that is, what is done in vain; as foreign is used by the Apostle, Gal. 2.21. without price or reward, Gen. 29.15. Exod. 21.22. 2 Kings 24.25. without cause or merit or any means of procurement, 1 Sam. 19.5. 2 Sam. 24.24. Psal. 69.4. Psal. 102. In this sense it is rendred by foreign, Joh. 15.25. The design of the word is to exclude all consideration of any thing in us that should be the cause or condition of our justification. foreign; favour, absolutely considered may have respect unto somewhat in him towards whom it is shewed; so it is said that Joseph found grace or favour foreign in the eyes of Potiphar, Gen. 29.4. but he found it not foreign, without any consideration or cause; for he saw that the Lord was with him and made all that he did to prosper in his hand, v. 3. But no words can be found out to free our justification before God from all respect unto any thing in our selves, but only what is added expresly as the means of its participation on our part, through faith in his blood, more emphatical than these here used by the Apostle; foreign; freely by his grace. And with whom this is not admitted as exclusive of all Works or Obedience of our own, of all conditions, preparations and merit, I shall despair of ever expressing my conceptions about it intelligibly unto them.
Having asserted this Righteousness of God as the cause and means of our justification before him, in opposition unto all Righteousness of our own; and declared the cause of the communication of it unto us on the part of God, to be meer free Sovereign grace, the means on our part, whereby according unto the ordination of God, we do receive, or are really made partakers of that Righteousness of God whereon we are justified, is by faith; foreign; that is by faith alone. Nothing else is proposed, nothing else required unto this end. It is replied, that there is no intimation that is by faith alone, or that Faith is asserted to be the means of our Justification exclusively unto other Graces or Works. But there is such an exclusion directly included in the description given of that faith whereby we are justified with respect unto its especial object by faith in his blood. For Faith respecting the blood of Christ, as that whereby propitiation was made for Sin, in which respect alone, the Apostle affirms that we are justified through faith, admits of no association with any other Graces or Duties. Neither is it any part of their nature to fix on the blood of Christ, for Justification before God: wherefore they are all here directly excluded. And those who think otherwise, may try how they can introduce them into this context without an evident corrupting of it, and perverting of its sense. Neither will the other evasion yield our Adversaries the least relief: namely, that by faith not the single grace of Faith is intended, but the whole obedience required in the new Covenant, Faith and Works together. For as all works whatever, as our works, are excluded in the declaration of the causes of our Justification on the part of God foreign freely by his grace, by vertue of that great Rule, Rom. 11.6. If it be of grace, then no more of works, otherwise Grace is no more Grace; so the determination of the object of faith in its act or duty whereon we are justified, namely the blood of Christ is absolutely exclusive of all Works from an interest in that duty. For whatever looks unto the blood of Christ, for Justification, is faith and nothing else. And as for the calling of it a single act or duty, I refer the Reader unto our preceding discourse about the nature of justifying Faith.
Three things the Apostle inferreth from the declaration he had made of the Nature and Causes of our Justification before God, all of them further illustrating the meaning and sense of his words.
1. That Boasting is excluded; foreign, ver. 27. Apparent it is from hence, and from what he affirms concerning Abraham, Chap. 4. v. 2. that a great part, at least, of the controversie he had about Justification, was whether it did admit of any foreign or foreign in those that were justified. And it is known that the Jews placed all their Hopes in those things whereof they thought they could boast, namely their Priviledges and their Righteousness. But from the declaration made of the Nature and Causes of Justification, the Apostle infers that all Boasting whatever is utterly shut out of doors; foreign. Boasting, in our language is the name of a vice; and is never used in a good sense. But foreign and foreign, the words used by the Apostle, are foreign of an indifferent signification, and as they are applied may denote a Vertue as well as a Vice. So they do, Heb. 3.6.
But alwayes, and in all places, they respect something that is peculiar in or unto them, unto whom they are ascribed. Wherever any thing is ascribed unto one and not unto another, with respect unto any good end, there is fundamentum foreign, a foundation for boasting. All this saith the Apostle in the matter of our Justification is utterly excluded. But wherever respect is had unto any condition or qualification in one more than another, especially if it be of works, it giveth a ground of boasting, as he affirms, Chap. 4.2. And it appears from comparing that verse with this, that wherever there is any influence of our own works into our Justification, there is a ground of boasting; but in Evangelical Justification, no such boasting in any kind can be admitted: Wherefore there is no place for Works in our Justification before God; for if there were, it is impossible but that a foreign in one kind or other before God, or man must be admitted.
2. He infers a general conclusion, that a man is justified by Faith without the Works of the Law, v. 28. What is meant by the Law, and what by the Works of the Law in this discourse of the Apostle about our Justification, hath been before declared. And if we are justified freely through Faith in the Blood of Christ, that Faith, which hath the Propitiation of Christ for its especial Object, or as it hath so, can take no other Grace nor Duty into Partnership with it self therein: and being so justified as that all such boasting is excluded as necessarily exults from any differencing Graces or Works in our selves, wherein all the Works of the Law are excluded, it is certain that it is by Faith alone in Christ that we are justified. All Works are not only excluded, but the way unto their return is so shut up by the Method of the Apostles Discourse, that all the reinforcements which the wit of man can give unto them, will never introduce them into our Justification before God.
3. He asserts from hence, that we do not make void the Law through grace, but establish it, v. 31. which how it is done, and how alone it can be done, hath been before declared.
This is the Substance of the Resolution the Apostle gives unto that great Enquiry, how a guilty convinced Sinner may come to be justified in the sight of God. The sovereign Grace of God, the Mediation of Christ, and Faith in the Blood of Christ, are all that he requireth thereunto. And whatever notions men may have about Justification in other respects, it will not be safe to venture on any other Resolution of this case and enquiry; nor are we wiser than the Holy Ghost.