1
The Life
of
Justification,
Through faith, cleared, from
Galatians
Chapter 1
The Introduction; and the text (the ground of this
following discourse) opened-up.
The Doctrine of Justification cannot but be
acknowledged by all, whose thoughts are taken up about an interest in
everlasting felicity, to be of great concernment; and debates or controversies
about the same cannot be esteemed vain and fruitless digladiations, and
disputes about a thing of naught; seeing that in this lies the ground of all
our hope, peace and eternal salvation; and a mistake or error, as to the theory
in this matter, followed with an answerable and corresponding practice, (I mean
as to what touches the heart and substance of this divine mystery) may, yea
must of necessity, prove not only dangerous to souls; but even inevitably
destructive. Wherefore it cannot be justly accounted blame worthy, that
Churches and particular persons, who would be faithful (and so accounted) unto
the grand interest of souls, contend, with all earnestness, for the faith once
delivered to the saints, in this particular; this being the true basis of all
religion, and of Christianity; without which there can be no access to, nor
communion with, God; No peace with God, nor true
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peace in our own consciences; no life of comfort here,
nor true hope of salvation for ever here after; No change of state, nor saving
change of life and conversation; in a word, no life of grace here, nor of glory
hereafter: And what then must follow upon the corrupting of this truth, and
upon erroneous apprehensions and practices herein, is abundantly obvious to all
such, as have not sinned away all sense and consideration, in these matters.
Wherefore
it is no wonder, that Satan hath, in all ages, labored, by one instrument or
other, upon one occasion or other, and under one pretext or other, to corrupt
the pure streams of this wholesome fountain of truth, in one measure or other,
in one particular or other; and that by such mediums and arguments, as he knew
would be most taking, and seem most plausible, at these several times, and upon
these several occasions. What way and how far the corruption of this truth was
advanced in the Antichristian Church, is yet known; and what ground their error
in this gave unto such as began to be enlightened in the knowledge of the
truth, to separate from them, and to appear against them, is manifest: and what
essaies the Devil made about the beginning of the Reformation, or shortly
after, to darken this truth by questions and disputes, even among such as hold
the truth fast as to the main, and what since, by several new opinions, or new
modes and methods (as they were called and given out to be) vented, and
improved by several artifices, to seeming different ends, he has effectuated,
to the hardening of some, in their misapprehensions; and to the corrupting of
the hearts and minds of others; and also the staggering and shaking of not a
few, may be called to mind with grief and sorrow; Not to mention the bold
attempt of the Socinians to overturn the whole grounds of the Christian
Religion, and to take away at once all the pillars of Gospel-justification.
The
devil began early, in the breaking up of the clear day of Christianity, to
darken this Sun, that the poor Church might forever abide in darkness, if the
Church, her head and husband had not provided a remedy, and had not effectually
dispelled these clouds: and he had no small advantage of the corrupt Jews, who
had a zeal of God, but not according to knowledge, and had a very specious
pretext of crying up the Law, prescribed by God himself, and of obedience
thereunto, and constant observation thereof, in all points, to the prejudice of
the Gospel truth, in the matter of Justification. And though the first rise of
this difference and debate was upon occasion of Ceremonial Law, which was the
dispensation of the grace of God, and which the ancient Church was under, while
under tutors and governors, and in her non-age state; and was never rightly
obeyed, or improved, but when it led them to the promised Messiah, Christ, the
end of the law, in a peculiar manner, the substance thereof, and veiled there
under; and which they might have known was to be done away when Christ, the
substance of all those shadows, came in to the world in the due time appointed
and foretold; and which, contrary to its very nature and end, to the many
prophecies of old, and to the signal dispensations
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of God, giving clear significations of his mind,
touching the evanishing of these shadows, the Jews, principled with false
conceptions about that Law, and with prejudices against the truth of the Gospel,
and animated and encouraged by false teachers, raised up of Satan, to corrupt
the doctrine of the Grace of God, did strenuously contend for the constant
observation thereof, either solely, as a sufficient ground of their
Justification; or in conjunction with the Gospel: Yet, because this took along
with it the observance of all that Law, which God had prescribed of old, as the
only ground, in their mistaken apprehension, of their Justification, and
acceptance with God; therefore we find the Apostle Paul (who was especially
stirred up, and immediately inspired of the Spirit, to vindicate the Gospel way
of Justification from this corruption; after he had been singularly fitted
thereunto, by being in so signal a manner brought to embrace this truth, who
was formerly so zealous for the Law, and against the Gospel an all points)
prosecuting the controversy to the full; and not only handling it in reference
to the immediate rise and occasion thereof; but in reference to that also,
where unto of necessity it must have come, and where it must have landed, at
length.
And
though there have been few since those days, and none at present, who will
contend for the observance of the ceremonial law, (in the sense and for the
ends urged by the Jews and Jewish false Apostles in primitive times;) yet we
must not think that therefore all the doctrine of the Apostle here is of no use
to us. Many debates and discourses had the Apostle beside what we have of him
recorded in Scripture; and to think that his disputes and discourse in his
epistles concerning Justification are of no more concern to us, as to the
question about justification, because now days, plead for justification by the
observance of the ceremonial law, as did the Jews against whom Paul disputed,
is, in my judgment, no small imputation upon the Spirit of the Lord, inspiring
the Apostle to write these Epistles, and putting them into our Cannon: and of
this such, in my apprehension must be guilty, who think to wave all the
Apostle’s discourses, in this matter, with this, that he is only to be
understood, as speaking and disputing against such, as cried up the constant
observation of the Ceremonial Law, as such.
But,
whatever circumstantial differences, whether as to the rise or occasion, or as
to other things of the like import, there may seem to be, or may really be,
betwixt the dispute, as then stated, and as now prosecuted; yet all the
disputes and differences about the main and essentials of Justification, as
also about inferior and subordinate questions, in so far as they depend upon,
or are influenced by the main, will be found to be, upon the matter, one and
the same, whether managed of late or of old: For different terms and
expressions may be, where the matter and thing so expressed, is really one and
the same. And therefore, as we are to observe with thankfulness the Lord’s love
to and care of his Church, in providing and preserving, for the use and
edification of the same, in all ages, to the end of the world, such a necessary
depositum; and his wonderful
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wisdom in inspiring his Amanueuses so to write,
as not only to refell the error, in all its circumstances and branches, as it
was then broached, to the darkening of Gospel light; but so also as the truth
might remain full cleared, confirmed and safeguarded against all the assaults
of Satan, in all time coming, by whatever instruments, and under whatever new
notions, distinctions, terms of art, expressions and pretences. So are we to
acquaint ourselves well with the doctrine of the Spirit of the Lord, in this
matter; to the end, we may be fully instructed in the truth, and enabled, to
maintain the same, and fortified against all new assaults; or, rather, old
assaults renewed, howbeit managed by seemingly new weapons, & new filed
instruments and arguments.
It
would prove long and tedious, to handle at length (and to touch in short, upon
them, may seem to some to be but superficiary work) all the various
controversies, that are on foot this day, about the matter of Justification;
and a short discovery of the truth, in this matter, as to the most principle
things controverted (to which others may be so reduced, as a Scriptural
discovery of the truth, as to those, may serve for a discussion of the rest; at
least, so pave the way, that a solution of these inferior controversies may be
the more easy) may therefore be sufficient to such, at least, whose edification
and instruction we mostly intend here; that is, such as are not in case to
improve what is written of controversies, in scholastic and abstruse terms.
And, I judge, whoever handle this controversy, in such terms only, or mostly,
as are above the reach of ordinary Christians, who are herein as much
concerned, as others, missed that mark, which they should mainly aim at, that
is, edification and instruction of such, whose high concernment this is; and
who have most need to be plainly instructed in this fundamental point of truth,
a practical mistake in which may prove to them deadly and destructive; and
especially of such, who, when under the pangs of an awakened conscience, and
under the convictions of sin, and fears of wrath, pursuing for sin, are then
most ready to take any course that may seem to promise present ease and relief;
and be led away from Christ, the only peace maker, through the flight of Satan,
and the deceitfulness of their own heart; and through ignorance of, or
misinformation about the true Gospel-way of Justification and peace with God;
whereby their ease and relief may prove more deadly, than was their distemper
and disquiet. As therefore, I judge, this concerning truth cannot be made plain
enough; so I think, the less use be made of philosophic or scholastic terms
(which none but such as are well versed in these dry notions, can competently
understand; and which, though never so handsomely, set off, will prove very
unsatisfying to awakened consciences) it will be so much the better; seeing,
let men please themselves in them, as they will, as they are not the language
the Spirit of the Lord hath thought good to use in this matter so they darken
rather, than clear the matter, at least to me.
The
Apostle (that we may in short clear the words, upon which we are to ground our
discourse) in this verse eleven, after other arguments, formerly
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adduced to prove the thesis, which he laid down
Chapter 2, verse 16, to wit, that a man is not justified by the works of the
Law, but by the faith of Jesus Christ; he brings another argument from
Scripture, after he had again repeated the one half of the grand thesis, by
which the other is sufficiently understood, and more emphatically included in
the probation, or testimony of Scripture adduced, saying,
Galatians 3:11 But that no
man is Justified by the Law, in
the
sight of God, is evident; for the just
shall
live by faith.
He doth
not explain what is meant by that word, Justified; but presupposes that
there was no doubt, concerning the true meaning thereof, among those, with whom
he had to do, in this dispute: as indeed none, that consider what is the
constant use thereof, in the Old Testament, (well known to the Jewish Teachers)
yea and in the New Testament also, can doubt of its true import, supposing that
it signifies an inward renovation, or infusion of holiness; and so make it the
same with Sanctification. But as no man, acquainted with the Scriptures, and
with what is said of justification in them, can be ignorant of its right
meaning; so every man, exercised with the sense of his own natural condition,
and of the curse of the Law, under which he feels himself lying, according to
what is here said, in the foregoing verse, readily understands, what it is to
be justified and freed from that curse and sentence of condemnation; and so
made free from the wrath that he is liable unto, because of the broken law of
God: so that we need say no more of it here.
He
saith, No man is justified by the Law; and so, makes no exception of any
whatsoever, no not of the holiest mere man, that ever existed since the fall:
and this is of the same import with that expression Chapter
It is
here said, by the Law; in the original it is, in the Law: but the
sense is the same with that expression Chapter 2: 16, thrice repeated, by
the works of the Law. The Ethiopic version here is rather a short
commentary; for there it is; They are not
justified doing the command of the Law. It is observable, that the Apostle
use variety of expressions, in this matter, all tending to clear this one
thing. That there is no justification by the works of the Law; so as no color
or show of evasion might be left unto any. Romans 3: 20 he saith, by or
out of the works of the Law; as also Galatians 2:16. And
Romans
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thing. And in the following verse, he takes the Law, and
doing of them, that is, the commands of the Law, for one and the same
thing. Those that were looking to the Law for justification, he says of them in
verse 10, that they are of the works of the Law and chapter
He
adds, in the sight of God, which is the same, upon the matter, with that
expression Romans 3: 20 in His sight; whereby we understand what justification
this is, whereof the Apostle speaks; even justification before God’s tribunal,
in His court, who is the supreme and righteous judge; as it is with Him alone
that the poor convinced and wakened sinner hath to do: And this is the
justification, that we are most concerned to know the nature of, and to
understand what way it is brought about, or to be had: This is the
Justification, which the Apostle always denies to be by works, and asserts
always to be by
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faith, in opposition to works. As for a justification of
ourselves against the false accusations of Satan, the unjust surmises of our
own treacherous hearts, and misinformed consciences, and the groundless
allegiances of men, judging not according to truth, but according to their own
misapprehensions (whereof Job’s friends were guilty, in an high measure). It is
not that justification, whereof the Apostle treateth. And whatever interest
good works may have herein, as real fruits of an upright working faith, and
consequently as evidences of our interest in Christ, and of our being in a
state of justification; Yet they are utterly excluded from having an interest
in that justification, which is before God, and in His sight: and here,
Christ’s righteousness, laid hold on by faith, only taketh place.
The
argument, whereby the Apostle disproves this justification by the works of Law,
in the sight of God, is in the following words, where he ushers in the argument
with an, It is manifest, to show, that the argument is irrefragable, and
that the truth thereby was certain, and beyond contradiction. Now, the argument
is taken from the opposition, that is betwixt faith, and the Law, or the
works of the Law, in the matter of Justification: A ground, whereupon the
Apostle goeth, in his whole dispute, upon this matter; as we see in Romans 3:
27, 28, 4: 1-5, 9: 32, and Galatians 2:16, and therefore it
must be a certain truth, that if justification before God be by faith, it
cannot be by works; and consequently, whoever asserts justification by works,
destroys Gospel-justification by faith: and hence, it is also manifest, that
justification cannot be by both together, faith and works conjoined; because
what is of faith cannot be of works; these two being here inconsistent Romans
11: 6.
That
Gospel justification is by faith, the Apostle proves from that known sentence, the
just shall live by faith; a sentence, which the Apostle adduced first of
all, when he was to handle this question, in his Epistle to the Romans, Chapter
1, verse 17, saying, for therein (i.e. in the Gospel) is the
righteousness of God revealed from faith to faith, as it is written, the just
shall live by faith. Where we see, that this Scripture confirms the whole
nature and contents of the Gospel, that is, that the righteousness of God, i.e.
the righteousness, which only will stand in God’s court, and be accepted of
him, in order to the justifying of sinners; and which is the righteousness of
one, who is God, is revealed from faith to faith; that is to say, is held forth
to be embraced by sinners through faith, first and last; and this
righteousness, thus embraced and laid hold on by faith, is the only ground of
the life of justification: so that believers their living by faith, their faith
lays hold on the righteousness of God, revealed in the Gospel, as the only
ground of their life.
As to
the passage itself, it is cited out of Habakkuk 2: 4, where the prophet being
told in verse 3 that howbeit sometime would pass, before the promised delivery
should come; yet it would come; and that therefore he and all the people of
God, should wait for it, and live in the certain expectation thereof, addeth
these words, as being told him of the Lord, that his soul, which is lifted
up, is not upright in him (how variously
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and these words are rendered by diverse, we need not
mention) the meaning is this, that such, as will not, in faith and patience,
wait with confidence upon the Lord’s promise, that shall be made good, in his
good time; but in their pride and impatience of heart, will think to anticipate
their delivery, by sinister and sinful means, declare, that their heart is not
upright, and that they are void of true faith. Upon the other hand, it is said,
the just shall live by faith, that is, such as are real and true
believers, will wait in the exercise of faith, till God’s time come; and by
this faith, trusting and leaning to the faithful promise of God, through the
Messiah, in whom all the promises are yea and amen II Corinthians 1: 20, they
shall have a life of it, they shall be carried through, supported, strengthened
and comforted. And much to this same purpose, is this passage, cited by the
Apostle in Hebrews 10: 37, 38, For yet a little while, and he that shall
come, will come, and will not tarry, now the just shall live by faith &c. (of
which we have spoken elsewhere) in all these places, the Apostle leaves out the
pronoun his, which the prophet uses; but that makes no great alteration,
the matter being clear, and sufficiently understood. The Septuagints make a
great alteration, when they render the words thus, The
just shall live by my faith.
The
great difficulty is, how these words of the prophet, spoken of such, as were
already justified, and believers; and his saying of them, that they shall live
by their faith (for we need not own that sense of the words, which some think
may not improbably be given, to wit, That he, who is by his faith just
(or justified) shall live) can be applicable to the Apostle’s purpose,
to prove justification by faith. Not to mention what others say to this, nor
judging it very necessary to enquire anxiously into this matter, seeing the
Spirit of the Lord’s moving and inspiring of Paul to allege, and apply this
passage of Old Testament truth, for confirmation of what he was about to prove,
may fully satisfy us, as to its pertinence, though we should not satisfy all by
proposing our thoughts concerning it. Conceive the ground may be this, that
this being a general truth, and universally true, that even believers, who are
already changed, and have a life begun in them, must all their life long make
use of faith, gripping to the promises, as yea, and amen in Christ, (promised
and come) who is the substance and kernel of them all, to the end they may be
supported, strengthened, upheld and carried through difficulties, distresses,
darkness, temptations and the like, without fainting, or doing what is unbeseeming in a believer, in the day of trial; so that
their whole life, even unto the end, is kept in and continued by faith, bring
new supplies and influences from the head, through the promises; it will hence
follow, that without faith no man can at first attain to this life, and change
from death; yea, that in this case, faith is much more necessarily required,
yea faith only without works is and must be, the only way to justification of
life: for if the progress, and continuance of this life, or renewing of it
after decays, be had by faith, drawing sap, life and influence from the head,
much more must this be the way of getting the first change
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made from death to life. And this way (or not much
different) of arguing in this same debate, we see the Apostle follows Romans 4
where from what was said of Abraham, a considerable time after he was a
believer, he proves justification by faith, without works, or that Abraham was
justified by faith, and not by works. The import then of the testimony is, that
this life, whereof believers are made partakers, is begun, continued, and
carried on by faith, and therefore it is not by the works of the Law, but by
faith, even believers cannot be supported, nor in case to live, as becomes, to
the glory of God, and to their own peace and comfort, in new trials and
difficulties; much more is it true, that without faith those, who are in
nature, and in state of enmity to God, cannot live the life of justification,
and with it alone they can and shall.
Before
we come to speak particularly to any truths, deducible from the words, we shall
premise some few things considerable.