Imágenes de páginas
PDF
EPUB

cate the justice of God, that remission of sins, is preached in his name.

[ocr errors]

It appears, on the whole, that the doctrine of justification implies several things. It is a special act of divine grace. Nothing at all is done by sinners, to merit the forgiveness of their sins, and the everlasting favour of God. They are not only unprofitable servants, but infinitely injurious and ill deserving. Their justification, therefore, is an act of infinite grace to the most vile, the most unworthy, and hell deserving.

[ocr errors]

Justification is also through the blood and death of Jesus Christ. Being justified by his blood, we are "Without shedding of "The blood of Jesus

[ocr errors]

saved from wrath through him." blood, there is no remission.' Christ cleanseth us from all sin." "Christ died for the ungodly; died the just for the unjust; died for our sins, according to the scriptures." "Christ our passover was sacrificed for us." "He was delivered for our offences, and raised again for our justification." Had he not risen from the dead, how could he vindicate his cause? If Christ be not risen from the dead, faith, and hope are vain.

[ocr errors]

Another prominent idea in the doctrine of justification is, that it is obtained, only by faith, in Jesus Christ. Being justified by faith, we have peace with God, through our Lord Jesus Christ." "Therefore is it of faith, that it might be by grace." "For by grace are ye saved, through faith, and that, not of yourselves, it is the gift of God." "The just," or those who are justified by Christ, "shall live by faith." By faith, the humble and contrite soul, enters heartily into the same views of God's law and government, which Christ manifested, when he laid down his life for us. The Christian faith, by which sinners are justified, has for its leading object, the Saviour, who, by his humiliation and death, expressed the strongest possible attachment to the divine law; as well as the greatest possible love and compassion to sinners. So that he was both a merciful and faithful high priest. By him, "mercy and truth have met together, righteousness and peace have kissed each other." True faith embraces the law, as well as the gospel. It embraces and approves of the sentence of condemnation, and accepts the punishment of all the transgressions of the

law.

Thus, by faith, the soul is united to Christ; and by means of this union, God can be just, and the justifier of him that believeth in Jesus. If, by faith in Christ, the law of God is vindicated and honoured, then certainly, faith is the proper condition of justification.

In

It may be added, that justification by faith implies great humility and abasement of heart. The true believer must realize his infinite unworthiness, criminality, and guilt; before he will look to the cross of Christ for mercy and forgiveness. He must realize his dependence on the riches of divine grace; and never feel disposed, in the highest exercises of faith, to make any other plea than that of the Publican, "God be merciful to me, a sinner.” this state of mind, disposed to honour, equally, all the attributes of God, his sins are forgiven; and, like the humble publican, he is justified by Christ. He is adopted into the family of God, and commences a brotherhood with the Saviour, whose image he bears. By faith, he becomes an heir of heaven. But in this life, he must be deeply humbled before God. Like his Lord and master, he must humble himself to be exalted; and suffer with him, to reign with him. He must deny himself, take up his cross and follow him.

[ocr errors]

Such is the humiliating doctrine of justification by faith. In the scriptures, it is stated as a contrast to justification by the works of the law. 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.' "Thou standest by faith. Be not high-minded, but fear."

[ocr errors]

REMARKS.

1. Faith being a holy exercise of heart, peculiarly acceptable to God, and being the condition of pardon and justification, some may still inquire, after all that has been said on the subject, "What is the difference between justification by faith, and justification by works?" To cast further light on this subject, we answer; Justification by works wholly excludes the Mediator from any part of the great work of salvation. And of course, it is taking

[ocr errors]

the ground of infidelity; and rejecting the whole gospel. But justification by faith, is through an infinite Mediator, and an infinite atonement, by his most precious blood. This plan secures the honour of the divine law; but the plan of salvation by works, makes no provision for the honour of a broken law, nor for the pardon of the guilty. "By the law is the knowledge of sin;" but not of the forgiveness of sin; for the law knows nothing of divine mercy. Obey perfectly, and live; disobey in one point, and die. This is the tenour of the law. For "Cursed is every one that continueth not in all things, which are written in the book of the law, to do them." Surely, the difference between justification by works, and justification by faith in Christ, is very wide and conspicuous.

2. In the light of this subject, we discover the great error of those who hold, that salvation is partly by works, and partly by grace. The current doctrine of the scriptures respecting salvation by Christ, is, that he is all in all.

Neither is there salvation in any other." Christ alone, is the hope of glory. The Apostle is decisive, that salvation is of works only, or of grace only. "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." The idea is, that justification by works, in our fallen and condemned state, is a perfect contrast to justification by faith. The two plans cannot be blended together. Repentance and faith in Christ, and evangelical obedience, are real virtues, and are the sum of christian holiness. But even these best virtues, which are the condition of salvation, have no merit in themselves, to atone for a single sin; and they do not at all diminish the grace of God in our salvation. How then can any one imagine, that his mere selfish morality, his dead works, can avail any thing towards his salvation? Most certainly, if salvation be at all of grace, it must be by grace alone. Justification is doubtless by grace alone. "Not of works, lest any man should boast."

3. The discussion of this subject revives in our minds the impropriety of a current mode of expression among divines, that believers are justified by the righteousness of Christ. If, by the righteousness of Christ, is meant his sacrifice for şin, or his atoning blood; we do well to express this idea, in scripture language. It is plainly said

in scripture, that we are justified by his blood, and saved from wrath through him; that without shedding of blood, there is no remission of sins; and, that the church of God was purchased with his own blood. Truly, he was obedient unto death, even the death of the cross; and this was required of him, to make an atonement for sinful men. The death of the cross, rather than any mere acts of righteousness, was the ground of justification. Christ died, the just for the unjust; died as a substitute for sinners. But was his moral rectitude a substitute for that of sinners? Did his obedience answer for the obedience of sinners? Or did he, by his obedience, atone for the disobedience of sinners? Or, is there the least need of a Redeemer, for any purpose but to make an atonement for the sins of the world, and to prepare the way, by his own blood, for the pardon and salvation of the penitent, and all that embrace him by a living, and justifying faith? The voluntary sufferings of Christ, in behalf of perishing sinners, afford a demonstration of his perfect holiness, and infinite benevolence. But his holiness and benevolence did not constitute an atonement for sin. By his benevolence and mercy, he was induced to offer his life in sacrifice to divine justice; and in this consisted the atonement, by which believers are justified.

4. The doctrine of justification by faith has a strong tendency to promote religion and morality. The doctrine of justification by works, cultivates a spirit of pride and boasting. But on the plan of justification by faith, and by free grace, boasting is excluded. When once the crucified Saviour is embraced, nothing remains as a ground of vain glorying. His examples are those of self-denial, and pure benevolence. His precepts, promises, threatenings, all tend to establish holy principles and practices; and to eradicate the seeds of vice and iniquity from the heart. But above all; the sufferings of Christ, to redeem us to God by his blood, are calculated to break the rocky heart, and to produce a humble and holy life. The christian faith, in its nature, is holy, and resembles the Spirit of Christ. It is a spirit of meekness, of love, of patience and forbearance; and especially is it a spirit of devotion-a spirit of prayer and praise. They who enter deeply into the great doctrine of salvation by grace, through faith in Jesus Christ; and yet continue to be im, moral and profane; must be, to all intents, reprobates.

ESSAY XXI.

Perseverance.

ALL the doctrines of grace express or imply the doctrine of the perseverance of the saints to eternal life. Particularly is this implied in the doctrine of justification. And it is plainly declared, "Whom he justified, them he also glorified." Justification by faith, as we have found, implies, not only the forgiveness of sin, but an unfailing title to eternal life. "Being justified by his grace, we are made heirs, according to the hope of eternal life." "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ :" an established, permanent peace. "There is therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death." There is no more subjection to a state of sin and condemnation. This is the plain import of the doctrine of justification, through faith in the Lord Jesus Christ.

[ocr errors]

The doctrine of election, or predestination, equally proves the doctrine of perseverance. "Who shall lay any thing to the charge of God's elect?" Not but that they are chargeable with indwelling sin, and many external crimes, in this state of trial and temptation. But who shall justly charge them with apostasy from God? and from the christian faith? If we duly consider when, and for what purpose they are elected; we shall, at one step, come to a demonstration of the doctrine of perseverance. But, in the scriptures, we read clearly, when, and for what purpose, they are elected. According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love; having predestinated us unto the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will, to the praise of the glory of his grace; wherein he hath made us accepted in the beloved.' To christians it is said, "God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit, and belief of the truth." From the beginning, as respects the purposes and exercises of the Divine

« AnteriorContinuar »