070. CHAPTER 32 - JUSTIFICATION BY FAITH ONLY, ILLUSTRATED AND PROVED.
CHAPTER 32 - JUSTIFICATION BY FAITH ONLY, ILLUSTRATED AND PROVED. IN the preceding chapters we have considered and endeavored to refute all the different methods proposed for the attainment of justification, except the last, viz., justification by faith only, which we named as the method presented in the Scriptures. The present chapter, therefore, will be devoted to the consideration of justification by faith only. We think the evidence already presented contains a satisfactory refutation of all the different schemes of justification which we have considered; but if we can succeed in establishing the position which we now propose - that is, that justification by faith only is the only scheme which the Scriptures authorize - all other schemes will necessarily be thereby disproved, and should be discarded as being doubly refuted.
If we can select any doctrine contained in the Scriptures as occupying in the scheme of salvation a more prominent and important position than any other, it is the one now proposed to be established. The great principles upon which it is founded, and with which it is connected, extend throughout the entire gospel system, insomuch that a misapprehension of this leading doctrine will necessarily interrupt the harmony of the parts, and destroy the symmetry of the entire scheme of redemption. As if with a special eye to the importance of the subject, and as if God would exhibit a peculiar concern to render a serious error on so vital a point almost impossible, we find this doctrine not only plainly stated in the Scriptures, but it is repeated again and again in various places; it is particularly dwelt upon, presented in a diversity of aspects, and sustained by a variety of arguments. But notwithstanding the explicitness and fullness of the Scriptures upon this point, as we have already seen, it is a subject on which there has, from the apostles’ day to the present time, been much controversy. St. Paul complains of the Jews of his day, that “they being ignorant of God’s righteousness, and going about to establish their own righteousness,” were unwilling to “submit themselves to the righteousness of God,” or to God’s plan of justification. Even so it has been the case, up to the present time, that the plan of salvation revealed in Scripture, which proposes unmerited pardon to the ungodly but penitent sinner, upon the simple condition of evangelical faith in the vicarious sacrifice of Christ, has not only had to contend against the settled enmity of the human heart, but many of the most learned and pious have, to some extent, misunderstood the true scriptural doctrine of justification by faith. Upon this, as well as upon every other doctrine of Christianity, the teachings of inspiration must be our guide; and we now appeal to their infallible testimony, with the strongest confidence of finding a satisfactory account of the doctrine before us.
I. That we may perceive clearly the force of the Scripture proof that we are justified by faith only, we will first define the sense in which we understand that doctrine. On this subject, we first quote the clear and forcible language of Mr. Wesley. In his sermon on “Justification by Faith,” he speaks thus: “Surely the difficulty of assenting to the proposition that faith is the only condition of justification, must arise from not understanding it. We mean thereby thus much, that it is the only thing without which no one is justified - the only thing that is immediately, indispensably, absolutely, requisite in order to pardon. As on the one hand, though a man should have every thing else without faith, yet he cannot be justified; so on the other, though he be supposed to want every thing else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, in a full sense of his total ungodliness, of his utter inability to think, speak, or do good, and his absolute meetness for hell fire - suppose, I say, this sinner, helpless and hopeless, casts himself wholly on the mercy of God in Christ, (which, indeed, he cannot do but by the grace of God,) who can doubt but he is forgiven in that moment? Who will affirm that any more is indispensably required, before that sinner can be justified?” By faith as a condition of justification, we are not to understand that it is absolutely, and in every sense, the cause of justification. Far from it. The love, or grace, of God, is the original moving cause. The efficient cause is the Holy Spirit, “who takes of the things of Jesus, and shows them unto us.” The meritorious cause is the death of Christ. The instrumental cause, on God’s part, is the word of God; but the conditional cause, on our part, is faith. As we have seen, justification by works, which implies perfect conformity to the first covenant, is to us impossible: Christ hath satisfied for our breach of the first covenant, by suffering “for us,” and we are now placed under the new covenant of grace. To become personally righteous under this covenant, we must comply with its conditions. God, who graciously placed us under this covenant, has a right to prescribe the condition upon which we shall be accepted under it. This we have shown, is faith. By the satisfaction or atonement of Christ we are not to understand that men are absolutely and unconditionally freed from the demands of the covenant of works. They are only unconditionally freed so far as to be placed under the new covenant. Those of whom conditions are required, can only be delivered from the curse of the law by complying with the condition of faith: hence Christ is said to be “the end of the law for righteousness to every one that believeth.” When we believe, faith is imputed to us for evangelical righteousness. Had Jesus Christ done all that he did for sinners without prescribing faith as the condition of justification, faith then could not have been imputed to us for righteousness. It derives its efficacy from the appointment of God; and had the wisdom of God prescribed love to God, or any thing else, as the condition of pardon, instead of faith, it is very clear that love to God, or whatever else had been prescribed, would then have sustained the same relation to our justification that faith now sustains. But the question may be asked, Are not other duties enjoined in Scripture as well as faith? and if so, how can it be said that we are justified by faith only? To this we may reply, that other duties, it is true, are enjoined, but the Scriptures nowhere make them, like faith, the absolute and invariable condition of justification.
Indeed, as we have seen from the Scriptures that faith is the condition, in such sense that none can be justified without it, and all who have it are that moment justified, it necessarily follows that nothing else can be a condition, in the same sense, without a contradiction. Suppose, for illustration, that Christ had made the taking of the sacrament of the Lord’s-supper the condition of justification in the same sense in which we have proved faith to be the condition; then it would follow that none can be justified without partaking of that sacrament, and that all who do partake thereof are that moment justified. Now, is it not manifest that an individual might partake of the supper without faith? and if so, he must that moment either be justified, or not. If we say he is justified, then it follows that faith cannot be the condition of justification in the sense specified; but if we say he is not that moment justified, then it follows that partaking of the supper cannot be the condition of justification in the sense specified. The two conditions cannot be reconciled; they imply a manifest contradiction.
If the Scriptures exhibit faith to be the condition of justification, in the sense above, then it follows that, unless the Scriptures flatly contradict themselves, they cannot teach that any thing else, separate and distinct from faith, is a condition in the same sense. And thus it is evident that, in showing that we are justified by faith, in the sense above, it is clearly implied that justification is by faith only - that is, faith is the thing made the condition of justification, in this important sense.
Other things, such as repentance, prayer, etc., may be, in a correct sense, said to be required; but it is only as they are connected with faith, and because they are thus connected, as being presupposed as necessary antecedents, as contained in it, as implied as its immediate fruits, or as necessary subservient means or consequents. In a principal action, all its parts, necessary antecedents, subservient actions, and immediate and necessary consequents, are properly implied. Thus: “If the besieged be bound by articles to surrender the town to the besiegers at such a time, it need not be expressed in the articles that they shall withdraw their guards and cease resistance - open the gates, and yield up this house, or that street: all this is implied clearly in the articles of capitulation.” Even so faith, the great condition of justification, may imply all the rest in a certain sense.
Hearing the word and repentance may be necessary antecedents; knowledge of Christ, assent to the truth of the gospel, relying on the merits of Christ, and coming to and receiving Christ as an almighty, all-sufficient, present Saviour, are necessary concomitants or properties of faith; denying ourselves and taking up our cross daily, hearing, praying, meditating, and attendance upon the ordinances of the gospel, may be connected with faith, either as antecedents or consequents. Yet none of these external means nor all of them taken together, are made the condition of justification, in the same important sense in which, as we have seen, faith is presented. Except so far as some of them are synonymous with, or implied in, faith, they may all exist without justification, or justification may take place in the absence of any or all of them.
II.Justification by faith only, expressly proved by Scripture.
1. The first class of texts on which we rely embraces those passages in which faith is directly and expressly presented as the condition of means of justification. In Acts 13:39, we read: “And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” Here justification is promised to “all that believe,” which clearly implies (if none can be justified without faith, as all will admit) that faith is presented as the condition. In the Epistle to the Romans, St. Paul treats expressly of the subject of justification. From that masterly discourse we next make some quotations.
Romans 3:26; Romans 3:28; Romans 3:30 : “To declare, I say, at this time, his righteousness; that he might be just, and the justifier of him which believeth in Jesus.” “Therefore we conclude that a man is justified by faith without the deeds of the law.” “Seeing it is one God which shall justify the circumcision by faith, and uncircumcision through faith.”Romans 5:1-2 : “Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” Galatians 3:8-9 : “And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.” Galatians 3:22-24 : “But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterward be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” In all these passages, St. Paul most clearly and explicitly declares that justification is by faith. Now let it be remembered that in the Epistles to the Romans and Galatians, from which the quotations are made, the apostle is expressly discussing the subject of justification, and is not the conclusion irresistible, that faith is presented as the condition of justification? If the apostle did not design to convey this idea, surely his language is well calculated to mislead. Had he meant that justification was either by works, or by faith and works united, why did he not so express it? The argument from this class of texts, in which quotations might be greatly multiplied, we think must be satisfactory with such as are disposed to abide by the plain declarations of inspiration.
2. Our second argument is based upon those passages which represent what is manifestly synonymous with justification, as being through faith.
This, it will readily be perceived, is substantially the same argument as the former, the only difference being that, in this argument, the term justification is not used; but if the terms used are of the same import, the evidence is quite as conclusive. The terms referred to, as used synonymously with justification, in the scriptures to be adduced, are the following: - “Righteousness,” “The righteousness of God,” “The remission of sins,” “The counting, or reckoning, for righteousness,” “The imputation of righteousness,” “The non-imputation of sin,” “Deliverance from condemnation,” etc. That these terms, in the passages we shall adduce, are synonymous with justification can scarcely be doubted. The evidence of this fact is palpable upon the face of the texts to be quoted. We will, however, say a few things respecting the second phrase presented, which has perhaps given rise to more controversy than any of the others. It is, “The righteousness of God.” In reference to this phrase, which occurs in Romans 1:17, Whitby remarks: “This phrase, in St. Paul’s style, doth always signify the righteousness of faith in Christ Jesus’s dying or shedding his blood for us? Doddridge paraphrases it thus: “That is, the method which God hath contrived and proposed for our becoming righteous, by believing his testimony, and casting ourselves on his mercy.” Wesley, Benson, Clarke, Macknight, Watson, Stuart, and indeed the great body of learned commentators, perfectly accord with the exposition as quoted from Whitby and Doddridge. To this we might add the testimony of Paul himself, who in Romans 3:22, gives precisely the same comment upon the phrase in question. “Even,” says he, “the righteousness of God, which is by faith of Jesus Christ.” As we think a particular examination of each of the phrases presented, so as to show that it is synonymous with justification, will be rendered unnecessary by the clearness of the evidence which the passages to be quoted will exhibit, we proceed to present the Scripture testimony under this head.
Romans 1:17 : “For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith.”Romans 3:21-22; Romans 3:25 : “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets: even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe.” “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.” Romans 4:3-5; Romans 4:9 : “For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him. that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” “For we say that faith was reckoned to Abraham for righteousness.”Romans 4:11; Romans 4:13 : “And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also.”
“For the promise that he should be the heir of the world, was not to Abraham or to his seed, through the law, but through the righteousness of faith.”Romans 4:22-24 : “And therefore it (faith) was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead.” Romans 9:31-32’ “But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law; for they stumbled at that stumbling-stone.” Romans 10:4-10 : “For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, that the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thy 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 up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation;” Genesis 15:6 : “And he (Abraham) believed in the Lord; and he counted it to him for righteousness.”Galatians 3:6 : “Even as Abraham believed God, and it was accounted to him for righteousness.”
Galatians 5:5-6 : “For we through the Spirit wait for the hope of righteousness by faith. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.”
Php 3:9 : “And be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.”Hebrews 11:7 : Noah, it is said, “became heir of the righteousness which is by faith.”
Acts 10:43 : “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.”John 3:18 : “He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.”
We think it impossible for any unprejudiced mind carefully to examine the scriptures here quoted, without being satisfied that the terms, “Righteousness,” “Righteousness of God,” “Remission of sins,” “Counting, or reckoning, for righteousness,” “The imputation of righteousness,” “The non-imputation of sin,” and “Deliverance from condemnation,” all imply the same thing as justification; but as all these are said to be by, or through, faith, it necessarily follows that justification is by faith.
3. Our third argument is based upon such passages as present what are necessary and inseparable concomitants of justification as being by, or through, faith.
There are presented in the Scriptures several blessings, which, though distinct in their nature from justification, invariably accompany it, and never can exist but in connection with it. Now, it must be admitted that, if two or more things never exist except in connection with each other, whatever is indispensable to the existence of one must be indispensable to the existence of the others. Whatever would lead to the existence of one would necessarily lead to the existence of the others; or, in other words, whatever is the grand indispensable condition to the existence of the one, must sustain the same relation to the others. For illustration of this argument, we refer to the familiar relations of husband and wife. These relations necessarily imply the existence of each other. They are inseparable concomitants. Although the two relations are not identical - the husband is not the wife, nor the wife the husband - yet the relation of husband cannot exist without that of wife, nor the relation of wife without that of husband. Now, is it not clear from this, that whatever would necessarily lead to the existence of the one relation, would also lead to the existence of the other; and whatever would prevent the existence of the one relation, would necessarily prevent the existence of the other?
Apply this principle of reasoning to the subject in hand: regeneration, adoption, and salvation, in a certain sense, are inseparable concomitants of justification - the one cannot exist without the others. Whoever is justified, is born of God, or regenerated, adopted, and, in a certain sense, saved; and none can be regenerated, adopted, or saved, in that sense, but the justified. From this it will follow that whatever leads to the one of these concomitant blessings, must lead to the others; and whatever would prevent the one, must prevent the others; or, in other words, whatever is the grand condition to the existence of the one, sustains the same relation to the others.
Now, if we can show from the Scriptures that we are regenerated adopted, and saved, through, or by, faith, it will necessarily follow that we are justified through, or by, faith. This, we think, will be evident from the following Scriptures: -
Romans 1:16 : “For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” Ephesians 2:8 : “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” Luke 7:50 : “And he said to the woman, Thy faith hath saved thee; go in peace.”
John 20:31 : “But these are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” Mark 16:16 : “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”Acts 16:31 :
“Believe on the Lord Jesus Christ, and thou shalt be saved.” 2 Timothy 3:15 : “And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus” John 1:12-13 : “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”Acts 15:9 : “And put no difference between us and them, purifying their hearts by faith.”Acts 26:18 : “That they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.” Galatians 3:26 : “For ye are all the children of God by faith in Christ Jesus.” 1 John 5:1 : “Whosoever believeth that Jesus is the Christ is born of God.”1 John 5:10 : “He that believeth on the Son of God hath the witness in himself.” From the preceding scriptures, it is undeniable that faith is the necessary condition of regeneration, adoption, and salvation; but as these are inseparable concomitants of justification, it follows that faith is the necessary condition of justification.
4. Our fourth argument is based upon such passages as show that justification is by grace, and not by works. In Romans 11:6, we have these words: “And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.” From this scripture it is evident that grace and works are opposed to each other. Whatever is of grace cannot be of works, and whatever is of works cannot be of grace. In Romans 4:16, we read: “Therefore it is of faith, that it might be by grace.” From this text, it is evident that faith and grace are so connected that justification cannot be by grace unless it is of faith. Hence if we can prove that justification is not of works, but of grace, it will follow that it must be by faith. This we think will appear from the following scriptures: - Romans 3:20; Romans 3:27-28 : “Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin.” “Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law.”Romans 4:4-5 : “Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.”Romans 3:24 : “Being justified freely by his grace through the redemption that is in Christ Jesus.” Galatians 3:2; Galatians 3:11 : “This only would I learn of you, Received ye the Spirit by the works of the law or by the hearing of faith?” “But that no man is justified by the law in the sight of God, it is evident; for, The just shall live by faith.”Galatians 2:16 : “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.”Galatians 5:4 : “Christ is become of no-effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” From the foregoing scriptures, it is evident that justification is not of works, but of grace; therefore it must be by faith. We think the evidence we have produced proves conclusively that justification by faith is the plain doctrine of the Bible.