Romans 3:27,28

DISCOURSE: 1834
JUSTIFICATION WITHOUT BOASTING

Romans 3:27. 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.

IT may well be supposed, that any revelation, purporting to be from God, should, in addition to all external evidences, have internal proofs also of its divine original. Accordingly, if God should reveal a way of salvation to fallen creatures, we should of course expect it to be such a way., as should display the riches of his own grace, and secure all the glory of it to himself. Now when we look into the Gospel, we find precisely such a method of salvation revealed to us. And herein it differs from all the methods that ever have been devised by man: for they uniformly reserve a share of the glory, at least, to the creature: whereas the Gospel gives all the glory to God alone.

St. Paul, having opened throughout the whole preceding part of this epistle the state of fallen man, and the way prescribed for his acceptance with God, puts this question, “Where is boasting then?” And having told us, that it is, and must for ever be, “excluded by the law of faith,” he repeats his former conclusion, and represents it as confirmed by this additional evidence of its truth; “Therefore we conclude,” &c.

In discoursing on these words, we shall shew,

I. That the way of salvation (whatever it may be) must exclude boasting—

This will appear undeniably true, if we consider,

1. The avowed design of God in the revelation he has given us—

[St. Paul speaking on this subject, repeats even to tautology, that God designed from the beginning to exalt his own grace, and had so planned the way of salvation, as that every part of it might redound to his own honour [Note: Ephesians 1:5; Ephesians 1:9; Ephesians 1:11; Ephesians 1:14; Ephesians 2:4; Ephesians 2:7, especially ver. 7.]. All possibility of glorying was studiously cut off from man. With this view the knowledge of this salvation was imparted to the poor and ignorant in preference to the wise and noble [Note: 1 Corinthians 1:26.]; and every person that embraced it was necessitated to seek every thing in and through Christ, that “the loftiness of man might be laid low, and that God alone might be exalted [Note: 1 Corinthians 1:30. with Isaiah 2:17.].”]

2. The disposition and conduct of all that have ever embraced it—

[Abraham, the father of the faithful, accounted himself only “dust and ashes [Note: Genesis 18:27.]:” “nor had he any thing whereof to glory before God [Note: Romans 4:2.].” Job, “a perfect and upright man, so that none was like him upon earth,” yet spake with the utmost abhorrence of justifying himself before God [Note: Job 9:2; Job 9:20; Job 9:30; Job 42:6.]. David, “a man after God’s own heart,” cries, “Enter not into judgment with thy servant, O Lord, for in thy sight shall no flesh living be justified [Note: Psalms 143:2.].” Isaiah, that most distinguished prophet, lamented that he was vile as a leper [Note: Isaiah 6:5. with Leviticus 13:45.]; and confessed that his righteousnesses were as “filthy rags [Note: Isaiah 64:6.].” St. Paul, who was “not a whit behind the very chiefest apostles,” yea, “laboured more abundantly than they all,” acknowledges himself the very “chief of sinners [Note: 1 Timothy 1:15.],” desires to be found in Christ, not having his own righteousness [Note: Philippians 3:8.], and boils with indignation at the thought of glorying in any thing but the “cross of Christ [Note: Galatians 6:14.].”

If any might glory in themselves, we might suppose that the glorified saints and angels would have liberty to do so: but among them there is one only theme, “Worthy is the Lamb [Note: Revelation 5:11; Revelation 5:13.].”

Now if the way of salvation (whatever it may be) correspond with God’s design in revealing it, or with the dispositions of those who have been the most distinguished ornaments of it, then it must of necessity cut off from man all occasion of glorying in himself. We may say therefore with the Apostle, “Where is boasting then? It is excluded.”]
Having determined this point, let us proceed to inquire,

II.

What is that way of salvation which alone does exclude boasting—

There are but two possible ways in which any man can be saved, namely, by works, or by faith. Many indeed have attempted to unite them; but that is impossible, seeing that they are distinct from, and directly opposed to each other [Note: Romans 11:6.]. Let us then inquire which of the two excludes boasting?

1. Does the law of works?

[The law of works says, “Do this, and live.” Now suppose a man to be saved by his own obedience to this law; will he not have to boast? May he not say to a perishing fellow-creature, “I made myself to differ from you?” May he not justly take credit to himself for his own superior goodness? yea, even in heaven, may he not unite his own praises with those of his Maker, and ascribe salvation partly to himself?
It is of no use to say, that our works are only in part the ground of our acceptance; and that even for them we are indebted to the operation of Divine grace: for, works are works, by whomsoever they are wrought in us; and, as being wrought in and by us, they are our works; and in whatever degree they form the ground of our justification before God, in that degree (be it little or great) they give us a ground of glorying: and to deny this, is to confound grace and works, which are as distinct, and as irreconcileable with each other, as light and darkness [Note: Romans 11:6.]

2. Does the law of faith?

[This says, “Believe and be saved.” By this law we are constrained to receive every thing out of the Redeemer’s fulness, and to acknowledge him as our “all in all.” Nothing is left for us to ascribe to ourselves. The planning of salvation was the work of God the Father: the procuring of it was the work of God the Son: the imparting, continuing, and perfecting of it is the work of God the Holy Ghost. We cannot glory over a fellow-sinner, and say, “God had respect to my good qualities, (either seen or foreseen) and on account of them distinguished me from you:” no room is left but for shame to ourselves, and gratitude to God.

Here then we may boldly say with the Apostle, “By what law is boasting excluded? of works? Nay: but by the law of faith.”]
It remains then for us to inquire,

III.

What conclusion we are to draw from these premises—

Nothing can be more express than the conclusion drawn by the Apostle—

[We have seen that the way of salvation (whatever it be) excludes boasting; and that salvation by faith is the only way that does exclude boasting: from hence therefore the conclusion is plain, that salvation must be by faith and not by works.

But there is an emphasis in the Apostle’s words which deserves particular attention. He does not merely affirm that salvation is by faith rather than by works, but by faith exclusive of works. No “deeds of the law” are to be added to faith in order to render it effectual: we must be saved by faith simply, by faith solely. If any work whatever be added to our faith as a joint ground of our hope, or as a motive to induce God to justify us, or as a price whereby we are to obtain an interest in Christ, “faith will be made void, and the promise will be of none effect [Note: Romans 4:14.].” We must not trust any more in our good works than in our vilest sins: for the very instant that the smallest stress whatever is laid on our good works as procuring our justification before God, boasting is introduced, and all hope of salvation is annihilated. Not even faith itself saves us as a work, but solely as uniting us to Christ, by whose righteousness we are justified.]

Nor can any thing be more certain than the conclusion drawn by the Apostle—
[When men argue, even from the clearest premises, we must be cautious in admitting their conclusions; because they frequently put more into their conclusions than their premises will bear. Indeed, it is necessary to watch every step of their arguments, because of the fallacies which often escape their own observation, and would, if unguardedly acceded to, mislead our judgment also. But no suspicion need be entertained respecting the point before us, since the premises are stated, and the conclusion is drawn, by God himself. If we will dispute about the one or the other, we must debate the matter with God; for it is to God’s arguments, and not to man’s, that our assent is now required.]

Before we conclude, we will consider some objections that may be urged against the foregoing statement. It may be said that,
1.

It contradicts many positive assertions of Holy Scripture—

[Our Lord does, in answer to the young man’s inquiry, “What shall I do to inherit eternal life?” say, “If thou wilt enter into life, keep the commandments [Note: Matthew 19:16.].” But our Lord did not mean to say, that he, a fallen creature, could keep the commandments, so as to obtain eternal life by them: his answer was intended to shew him, that he must not seek for life in such a way: and, to convince him that he had not kept the commandments so perfectly as he supposed, our Lord put him to the test; and gave him thereby a very convincing proof, that he must seek salvation in another way, namely, by becoming his disciple, and embracing his salvation.

There are many other passages that speak of our works being rewarded: and it is true, that works done in faith, will receive a reward of grace. But is there no difference between a sinner’s being justified by the merit of his works, and a justified person’s receiving a reward of grace on account of his works? In the one case a man may boast, that he has, in part at least, purchased heaven: in the other case, he must acknowledge his justification to be altogether of grace; and his increased weight of glory to be from the superabounding riches of divine grace, proportioned to his services, but not founded on his merits.

But this matter is beyond a doubt: for we are told, that there could not be a law given that should give life to fallen man: and that that was the very reason why a different way of salvation was prescribed to him [Note: Galatians 3:21.]. So that whatever is said in the Scriptures respecting the reward which God will give to our works, we may be sure they never can be rewarded on the ground of merit, nor can we ever obtain life by the performance of them.]

2. It encourages people to disregard good works—

[If this objection were founded in truth, we should think it sufficient to invalidate all that the Apostle himself could say in confirmation of the text: for we may be well assured, that God can reveal nothing, that in its consequences is destructive of morality. But why should it be thought injurious to good works, to affirm, that they cannot justify us before God? Is there no other end for which they should be performed, than to purchase heaven by them? Are they not necessary to prove the sincerity of our faith? Do they not honour God, and benefit our fellow-creatures, and strengthen the religious principle within us, and tend to make us meet for heaven, yea, and (as has been observed above) increase our happiness in heaven? If we affirm that food is of no use to clothe us, or that clothes are of no use to feed us, do we teach men to despise food and clothing, merely because we deny their utility for purposes for which they never were designed? Surely there are motives enough to the practice of good works, without urging one, which, if entertained in the mind, would at once destroy all their value in the sight of God.

But let us see whether experience gives any countenance to this objection. Were Abraham, David, Paul, regardless of good works, because they believed that they must be justified by faith without works? Were those who are so justly celebrated for their faith in the eleventh chapter to the Hebrews, inattentive to good works, when they chose the most cruel torments, and even death itself, in preference to an accusing conscience? We may even appeal to you respecting those of our own day; who are they that are condemned for their strictness and sanctity? they who exalt the merit of good works, or those who maintain justification by faith alone?

See then how little reason there is for this objection.]

In fine, we shall address a few words,
1.

To those who are yet cleaving to the law of works—

[None but they who are taught of God, can conceive how prone we are to self-righteousness, or how subtle are its workings in the heart. We may accede to every idea that has been suggested, and yet be secretly founding our hopes on something that we have done, or that we intend to do; or, which is the same in effect, seeking to recommend ourselves to Christ, that he may become our Saviour.
We entreat you, brethren, to he on your guard, lest, after all your good wishes and desires, you be proved to have built upon a foundation of sand, and be left to inherit your own deserts.]

2. To those who embrace the law of faith—

[Much depends on your conduct: the eyes of the world are upon you; and they will be ready to spy out every blemish in you, in order to justify their rejection of your sentiments. Others may commit a thousand sins, and escape censure: but, if you be guilty of any thing amiss, all mouths are open, not against you only, but against your principles, and against all who maintain them. We say then, with the Apostle, “Let them that have believed, be careful to maintain good works.” Be much on your guard, that you “give no occasion to the enemies to speak reproachfully:” but rather endeavour to “put to silence the ignorance of foolish men by well-doing.” Thus will you “adorn the doctrine of God our Saviour,” and give a practical refutation of the calumnies that are circulated respecting you.]