From The Voice in the Wilderness,
Vol. 5, Nos. 107-108; June 1 and 15, 1850.

"Therefore we conclude that a man is justified by faith without the deeds of the law."
Romans iii. 28.

The theme of this epistle is, that, in the gospel, the righteousness of God, which is by faith, is revealed to faith. In treating this subject, the apostle shews that it is a thing altogether peculiar to the gospel that it reveals a perfect righteousness, for the law reveals sin only - ungodliness and unrighteousness, against which the wrath of God is revealed from heaven; and, then, he declares that in the gospel the righteousness of God without the law is manifested - even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe. From these facts he draws the conclusion in our text - that a man is justified by faith, without the deeds of the law.

In some remarks upon these words we propose:

• 
  to ascertain what it is to be justified.
  
• 
  to state the doctrine of justification by faith, and,
• 
  to remove prejudices and objections against this doctrine.

I. We shall endeavour to ascertain what it is to be justified.

Justification has a reference to the promise of life, and to the condition on which it was made: In the covenant of works, life was promised on condition of perfect obedience - the import of this promise being, not that Adam should be entitled to life while he continued to render a perfect obedience, but that, if he continued to render a perfect obedience throughout a certain period, he should at the close of it be entitled to life, and that thence-forward his title to it should never fail. It was not to an obedience perfect so far as it had proceeded, but to an obedience perfect during the whole of a prescribed period, that life was promised; and, accordingly, the life promised, was not life contemporaneously with the obedience, to continue while the obedience continued, and to cease if at any time the obedience should cease, but life as the eternal consequence and reward of the required obedience already rendered.

Now, to justify is to declare judicially with respect to the person justified, that in his case the required obedience has been rendered, or, in other words; that he is righteous, and that he is, therefore, entitled to the promised life, and shall be held to be entitled to it and dealt with accordingly thence-forward for ever. Thus to justify is more than to free from blame or to pardon the justified person, it is to declare him righteous; and, therefore, not only no longer obnoxious to the punishment attached to sin, but entitled to the reward promised to righteousness. Hence justification is called "justification of life" - and "where sin abounded, grace did much more abound, that as sin hath reigned unto death, even so righteousness might reign unto eternal life by Jesus Christ our Lord." Indeed pardon implies such justification in all its fulness. By sin all advantages are forfeited and positive evils incurred; accordingly, pardon, undoing the consequences of sin, not only frees and protects from the evils incurred, but also restores the forfeited advantages. Pardon is of this extent even under earthly governments. The prevalence of a contrary opinion arises from confounding special privileges and favours with the common privileges of citizens - the only privileges which citizens possess as such. Full pardon restores all privileges of this latter class, for it undoes all the civil effects of the offence pardoned.

II. We shall endevour to state the doctrine of justification by faith

Having ascertained what it is to be justified, we now proceed to state the doctrine of justification by faith. In justification God declares with respect to those whom he justifies, that they are righteous. They must therefore be so indeed - they must, in point of fact, possess a perfect righteousness, for God's judgment in the case is and must be a judgment according to truth - he will not declare those to be righteous who are not so in reality. But we have no righteousness wrought out by ourselves, nor can ever attain to such a righteousness - "all have sinned and come short of the glory of God;" hence "there is none righteous" by his own deeds, "no, not one." Christ, however, as the substitute of his people, has provided a glorious righteousness, having magnified the law and made it honourable by his obedience unto death - by what he did as the "servant" and by what he suffered as the lamb of God." This is the righteousness which the apostle, in this context, and -elsewhere, calls "the righteousness of God." Now, sinners are called upon to believe in Christ, and, when they do so, this righteousness becomes theirs; for it is "unto all and upon all them that believe" - it "is by 'faith." A perfect righteousness being thus possessed by believers, God declares that they are righteous and that they are therefore entitled to the life promised to righteousness, their title being such as shall remain eternally valid. - "There is no condemnation to them that are in Christ Jesus" - "he that heareth my word" says Christ himself, "and believeth on him that sent me hath everlasting life, and shall not come into condemnation." Accordingly, the apostle represents eternal glory as inseparably connected with justification - "Whom he justified them he also glorified."

It is thus by faith, without the deeds of the law, that sinners are justified. But it is to be carefully observed, that the ground on which they are justified by faith is not that their faith is accepted as a substitute for righteousness. Their faith is not and could not be so accepted. It is said, indeed, in the next chapter, that "to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness;" but the meaning is, that his faith is counted to him in order to righteousness, or as putting him in possession of righteousness, and not that it is counted to him as a substitute for righteousness. This is evident not only from the expression itself, as it is in the original, but also from the fact that he, to whom his faith is counted for righteousness, is described as "working not." If his faith were looked upon as a good work, and accepted in lieu of a perfect obedience, he could not be thus described, neither could it be said that, in justifying him, God justified "the ungodly."

Faith unites to Christ; and those who are united to him have fellowship with him and are partakers of the benefits which he has procured for all the members of his body. Accordingly, they are partakers of his righteousness and therefore justified. It is thus they are justified by faith. Uniting them to Christ, it puts them in possession of righteousness, and, on this ground, they may be said to be justified by it.

II. We shall endevour to remove prejudices and objections against this doctrine

1. It is objected to the doctrine of justification by faith, that it abolishes the necessity of good works, and relieves from the obligation to perform them. It does, indeed, reject good works as either wholly or in part the ground of our justification. But, in thus rejecting them, it only rejects them where they could not occur and would be of no avail. And it does not reject them any further; on the contrary, it exerts in various ways a decidedly and powerfully beneficial practical influence.

(1.) It preserves the standard of good works. All good works spring from love to God; it is this love alone, cherished and practically expressed, that is the fulfilling of the law. But until sinners are regenerated - and when they are regenerated they are also justified - instead of loving God, they are enemies to him in their minds. Hence works performed before justification, however useful they may be to society and though they may deserve the approbation of men, are not really and in the judgment of God, good works. Accordingly, in denying them any influence in our justification, we do not at all disparage good works; we have to do with performances of a totally different character. We maintain the standard of good works by not accepting as such, works not good.

(2.) It opens the only possible access to the power of performing good works. Until the s sinner is justified he is without strength. While he is under the guilt he is under the dominion of sin. But, when he is justified, he is brought into friendly communication with heaven, and grace will now be given to him to bring forth fruit unto holiness.

(3.) It supplies motives to perform good works. But this point will occur for consideration afterwards.

2. It is objected to justification, as conferring an eternally valid title to life, that it destroys the motives to watchfulness and diligence. The same objection is urged against the closely allied doctrine of the perseverance of the saints. To evade this objection, and in consequence of erroneous views on other points, it is held by many that justification does not confer such a title, but only at title that may be forfeited and that often is forfeited. This is the doctrine of the Wesleyan body and of all who hold Arminian sentiments. Having already stated the scriptural doctrine, we need not now stop to prove that such a doctrine is wholly unscriptural.

In answer to the objection under consideration, we observe that the doctrine, that in justification a title to life is conferred that will remain for ever valid, does not weaken any and strengthens some of the motives to diligence. We apprehend a careful inquiry would discover that it strengthens and elevates all of them.

Those motives derive their power from fear, hope, or love.

(1.) In the case of the believer, though justified according to our doctrine, there is abundant room for the operation of fear. There are many evils that may overtake a person so justified. He may fail to adorn, or to promote with due zeal, devotedness, and wisdom, or he may even dishonour, and that grievously, the cause with which he is identified. He may plunge his soul into spiritual darkness, bondage, and distress; he may provoke the displeasure of his heavenly Father, forfeit for a time all communion with him, and bring upon himself much painful chastisement. And it is to be observed that the fear of such evils is more generous than the mere fear of punishment; it springs more directly and exclusively from the sympathies of a holy soul, and is less tinged with the sentient and the selfish.

Thus, as regards motives that derive their power from fear, our doctrine not only leaves them in full operation, but even imparts to them a more elevated and hence a more effective character.

(2.) And it is evidently fitted to inspire and confirm hope, and therefore to secure a high measure of its appropriate fruits. It has a clear and great advantage in this respect over the opposite doctrine, that the title to life acquired in justification is every moment liable to be cancelled. But the objection under consideration seems to imply a suspicion that hope itself is unfavourable to diligence and exertion; for it is against the feature of our doctrine that peculiarly imparts to it a hope-inspiring character that it is wholly directed. Very different was the estimate formed by the apostle John of the operation of hope "we know," he says, "that, when he shall appear, we shall be like him;" and, having thus described the most assured hope, he adds, "and every man that hath this hope in him purifieth himself, even as he is pure." (1 John iii. 2, 3.)

We cannot hope for any result which we do not prize, nor hope ardently for a result which we do not prize highly. And, then, if we prize any result, and in proportion to our appreciation of it, we shall labour with diligence to secure it.

Besides, hope relieves the soul from depressing and enfeebling apprehensions, imparts to it a buoyant energy, and by assuring of success encourages exertion.

It is also to be observed, that hope would soon fail, if it were not continually maintained and established by diligence.

(3.) But love is the great element or power in motives to holy activity. Now it is evident that the doctrine of an irreversible justification is eminently fitted, fitted immeasurably beyond the opposite doctrine, to awaken love. Does not God, in bestowing an eternally valid title to heaven, display more clearly and fully his glorious character as the God of salvation, than if he only conferred a title :hat might any moment be forfeited? And the more conspicuously God's character is manifested, the more powerful is the incentive to love. Besides, a title to heaven that will never fail, as it is a benefit unspeakably greater than a conditional and precarious title, must possess a proportionably greater power to awaken love. It is also to be observed, as a point of vital importance, that a permanent justification preserves the soul in that position in which alone it can experience those influences of divine grace by which love is awakened and matured.

3. It will not be made a ground of express objection to this doctrine, that it wholly denies to us any righteousness brought out by ourselves; but it is a ground of strong prejudice against it. There are many who, going about to establish their own righteousness, will not submit themselves, as this doctrine requires, to the righteousness of God. Now, surely, it is unreasonable to be offended at a doctrine which only gives a faithful representation of our condition, and provides for it the proper remedy. We have no righteousness of our own, and the doctrine of justification by faith alone only recognises this fact - it does not create it. The fact is wholly independent of the doctrine. The doctrine merely deals with it, and supplies the remedy which it renders necessary. It comes to us with the righteousness of another, that we may take possession of it by faith and stand accepted in it before God. Surely we should hail a doctrine which thus meets one of the worst features of our fallen condition.

(1.) This doctrine places in a very strong light the necessity and advantageous operation of faith. That we may be saved we must be justified - we must possess a perfect righteousness. Now it is only by faith that we can obtain such a righteousness - The righteousness of God is by the faith of Christ Jesus - it is unto all and upon all that believe. Without faith therefore we remain without righteousness - unjustified; guilty, and condemned. Thus faith is indispensable; for it is by faith that his people are united to Christ, and become partakers of his benefits - He that believeth not is condemned already - being justified by faith we have peace with God.

And when we say that faith is necessary, let it be understood what it is of which we thus assert the necessity. A cold assent to the truth of the gospel will be of no avail. Simon Magus believed after this sort. Our faith must be the due recognition by our whole soul of the facts and realities which the gospel presents - the due response of our whole soul to its statements with respect to them. Thus, as regards Christ, our faith must not only assent to the truth of what the gospel declares with respect to him; but must also appreciate his excellency and the preciousness of his benefits, and must follow up this appreciation by receiving him and his benefits on the warrant of the gospel offer. Such faith will evidently awaken love and produce activity. Spiritual blessings will, under its influence, be prized and sought, the proper means to obtain them will be diligently used, and all that is opposed to them in character and tendency will be hated and shunned. Faith establishes a connexion between the life and spiritual things, as sense establishes a connexion between the life and temporal things - It claims and secures for spiritual things the supreme regard of the soul; and thus exalts them to their proper place.

It is such a faith - a faith, which exerts such a power, that is necessary. And it becomes us to desire earnestly that this faith may be in exercise in our own souls - to be careful that we do not fall short of it - for the benefits which it brings to the soul are unspeakably precious. Particularly it clothes the soul in the perfect righteousness of the Redeemer and thus translates it into a state of peace with God.

(2.) And while faith is thus necessary, and secures unspeakable advantages, if you do not exercise it, you cannot derive an excuse from the conditions on which Christ is offered to you. He is offered to you freely - without money and without price. This is plainly declared in the Scriptures, and it is evident from the fact that those who believe receive a perfect righteousness. They are therefore authorised to come to Christ without righteousness, and accordingly, without merit or claim - they cannot be required to bring with them what they are to receive on coming - they cannot be required to bring with them any part of it as they are to come that they may receive the whole of it. Hence those who come will not be rejected, however numerous their sins and however grievous.

(3.) We have already seen the great advantage immediately connected with justification. Those who are justified are clothed in the Redeemer's righteousness, and therefore God receives them as righteous and as having a title to eternal life, which shall never be set aside. We have now to direct attention to a further privilege which flows from their occupation of this position. The condition prescribed by the law as a covenant having been satisfied, they are no longer under the law in that form. They are still however under obligation to be conformed to it as the standard of human character and the role of human conduct. But now their sins and shortcomings will not be visited with the punishment which it denounces as a covenant. As the law itself no longer bears to them its covenant form, they are no longer liable to the punishment which as a covenant it attaches to transgression. It is as the law of their father's house that they are not under it, and it is only to what it threatens in this form they are now liable when they offend - to their father's displeasure and the chastisements which he administers to his children. Accordingly, notwithstanding their sins and imperfections, they do not fall again under the curse; nor forfeit their title to heaven. God deals graciously with them, dispensing to them what they need, not what they deserve. He looks upon them in the face of his anointed, and blesses them because he is worthy - They are thus not under the law but under grace - not that they are without law to God but are under law to Christ - through Christ they have access by faith into this grace wherein they stand.

We have already seen that justification by faith alone promotes holiness, by bringing powerful motives into operation; and we now see that it promotes it also by keeping open the channel of communication between heaven and the soul, so that the influences of the Spirit may still descend. If their position were such that every sin brought them into a state of condemnation believers would but continue for an instant out of this state, and the influence of the Spirit would be consequently withheld from them. Spiritual death would thus regain its dominion over them, and they would become unfruitful. But on account of the perfect righteousness of Christ which is unto them and upon them, the influences of the Spirit are still communicated to them, notwithstanding their own sins, and, thus, they are preserved in Spiritual life and capable of holy activity. It is true that, on account of their sins, the sensible influences of the Spirit may be and often are withheld from them, and that they may he left to feel as if spiritual death had overtaken them; but, still, the Spirit maintains in their souls the life of which he himself is the author, and will in due time revive them as to the exercise of its powers - God will not suffer his faithfulness to fail, his covenant he will not break nor alter the thing that is gone out of his lips.

(4.) How wretched is the condition of the unjustified! They are without righteousness, and, therefore, have no title to the promised life - Nay they are guilty and condemned; the sentence of condemnation has already been executed upon them in part and they are liable to the full execution of it.

That a perfect righteousness is indispensable is evident from the fact, that God sent his Son to provide such a righteousness for his people. But they are wholly without righteousness; they reject the righteousness of Christ - And, thus, they not only remain under the guilt of their other sins, but add to them the fearful sin of this rejection.

God calls upon them to be reconciled to him but they disobey the call; they despise the advantages of peace with him, and resolutely remain under his curse. How deplorable this infatuation, and how fearful the guilt thus contracted? for they at once ruin their own souls and dishonour and insult God.