Romanos 4:1-8

DISCOURSE: 1836
JUSTIFICATION BY FAITH ALONE

Romanos 4:1. What shall we then say that Abraham, our father as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. 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. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.

THE mind of man, however open to conviction from the plain deductions of reason, is susceptible of peculiarly strong impressions from that species of argument, which, at the same time that it addresses itself to his intellect, has a tendency to engage his feelings, and to enlist his prejudices in its favour. All the prejudices of the Jews were in favour of Abraham their father, and of David, the greatest of their monarchs, and one of the most distinguished of their prophets: and, if the conduct of these two could be adduced as precedents, there would need but little further argument to convince a Jew, that the thing which was so recommended was right. Of this prejudice St. Paul availed himself in the passage before us. He had proved, beyond all reasonable doubt, that the justification of a sinner was, and must be, solely by faith in Christ: he had proved it from the guilty state of all, whether Jews or Gentiles, (which precluded a possibility of their being justified by any works of their own [Note: Romanos 3:20.];) and from the Lord Jesus Christ having been sent into the world to make an atonement for sin, and thereby to reconcile the demands of justice with the exercise of mercy. He had shewn, that this way of salvation cut off all occasion of boasting, and was equally suited both to Jews and Gentiles; and that, instead of in validating; the law, as at first sight it might appear to do, it did in reality establish the law.

Having thus proved his point by argument, he now comes to confirm it by example; and he adduces such examples, as the Jews could not but regard as of the highest authority.

We must bear in mind what the point is which he is endeavouring to maintain: it is, That the justification of the soul before God is not by works of any kind, but simply, and solely, by faith in Christ. This he proceeds to prove from the examples,

I. Of Abraham—

What (he asks) did Abraham, the great progenitor of the Jewish nation, find effectual for his salvation? This he answers,

1. By an express declaration of Holy Writ—

[The manner in which he appeals to the decision of Scripture is well worthy of notice. “What saith the Scripture?” It matters little, what this or that man may say: we must abide by what God has spoken. His word shall stand, though the whole universe should rise up to contradict it. On that therefore we must found our sentiments, and on that alone: if men speak according to his word and testimony, it is well: “if not,” whatever may be their pretences to wisdom, “there is no light in them [Note: Isaías 8:20.].”

Now the Scripture declares, that “Abraham believed God, and it was accounted to him for righteousness [Note: Gênesis 12:1. with 15:5, 6.]” — — — In the passages referred to, there were two promises made to him: the one was, that one particular “seed should be given to him, in whom all the families of the earth should be blessed;” and the other was, that a spiritual seed should be given him, who should be “numerous as the stars of heaven.” These promises he firmly believed; and so believed them, as actually to repose all his hope and trust in that promised Seed, who was to be the Saviour of the whole world. “This faith of his was counted to him for righteousness;” or, in other words, this Saviour, on whom his faith reposed, was made the source of righteousness and salvation to his soul.

This particular declaration of Holy Writ is referred to by the Apostle a great many times, on account of its singular importance: but, as its importance will more fully appear in the sequel of our discourse, we shall proceed to notice how St Paul answers his own question.]

2. By arguments founded upon it

[He justly observes, that, when the Scripture thus represents Abraham as justified by faith all works are of necessity excluded from any participation in the office of justifying: for if it be supposed that a man is justified, either in whole or in part, by his works, his reward would come to him as a debt, and not as a gift. However great the distance maybe between the work and the reward, it will make no difference with respect to this point: if the work be proposed as the ground of the reward, and be performed in order to merit that reward, then is the reward a debt which may be justly claimed, and cannot with justice be withheld. Moreover, if works be thus admitted as purchasing or procuring the reward, then may the person who performs them have a ground of glorying in himself: he may say with truth, This I earned; this I merited; this could not justly have been withheld from me. But had Abraham any such ground of glorying? No: the Scripture denies that he had, in that it ascribes his salvation, not to any righteousness of his own, but to a righteousness imputed to him, and apprehended by faith only.

But whilst the Apostle argues thus strongly and incontrovertibly on the passage he has cited, we must not overlook the peculiarly forcible language which he uses, and which, if it had not been used by him, we should scarcely have dared to use. In declaring who the person is that is thus justified, he tells us, that it is the person “who worketh not” (with a view to obtain justification by his works), but “believeth on him that justifieth the ungodly.” Of course the Apostle is not to be understood as saying, that the justified person will continue “ungodly,” or that he will “not work,” after he has been justified; but only as saying, that he does not work with a view to obtain justification, or come as godly person to receive a recompence: in coming to the Saviour, he will bring nothing but his sins with him, in order that he may be delivered from them, and obtain an interest in the Redeemer’s righteousness, in which he may be clothed and stand before God without spot or blemish. But still the terms are such as to mark with the utmost force and precision, that, from the office of justifying, works must be for ever excluded; and that we must, like Abraham, be justified by a righteousness not our own; a righteousness which cuts off all occasion of glorying, and which makes our salvation to be altogether of grace.]

But, as to the Apostle’s arguments several objections may be made, we will endeavour to state and answer them.

1. This statement of Abraham’s being justified by faith is directly contradicted by St. James—

[St. James, it is true, does say that Abraham was justified by his works; and specifies the offering up of his son Isaac as the work for which he was justified: and farther declares, that in that act the passage quoted by St. Paul received its accomplishment [Note: Tiago 2:21.]. But here is no opposition between the two Apostles; as the scope of the context in the two passages will clearly evince. St. James is evidently speaking of the difference between a living and a dead faith; and he shews that Abraham clearly proved his to be a living faith, by the fruits it produced [Note: Tiago 2:18.]. But St. Paul is speaking of the way in which Abraham was justified before God: and the faith whereby Abraham was justified, was actually exercised forty years before the time that St. James speaks of [Note: The faith by which Abraham was justified was exercised twenty years before Isaac was born. See Gênesis 15:5. And we suppose Isaac to have been at least twenty years old when his father offered him up.]: which we consider as a decisive proof of these two things, namely, that Abraham was justified (in St. Paul’s sense of that term) by faith without works; and next, that St. James did not intend to contradict St. Paul, but only to guard his doctrines from abuse.]

2. Though it was not for offering up his son that God justified Abraham, yet it was for another act of obedience, namely, his submitting to circumcision—

[This idea is entertained by many, who oppose the doctrine of justification by faith alone: but it is as erroneous as that before stated: for Abraham had no son at all, when he exercised faith in God’s promises, and by that faith was justified before God: and he had waited some years in expectation of the promised seed, before Sarah gave him her servant Hagar to wife [Note: Gênesis 16:3.]: and Ishmael was thirteen years old when God renewed his covenant with Abraham, and enjoined him the use of circumcision: so that, in this, as in the former case, Abraham was justified many years before the act took place for which our objector would suppose him to be justified. And this is so important an observation, that St. Paul, in the verses following our text, dwells upon it with all the emphasis imaginable [Note: ver. 9–11. with Gênesis 17:23.] — — — deducing from it a truth which is of infinite importance to us, namely, that, as Abraham was justified in his uncircumcised state, he is as truly the father of us uncircumcised Gentiles, as he is of his lineal descendants, the circumcised Jews.]

3. If we are constrained to acknowledge, as indeed we must, that Abraham was justified by faith without works, yet that was a personal favour to him. on account of the extraordinary strength of his faith, and not to be drawn into a precedent for us—

[But this also is as erioneous as either of the foregoing objections: for though it is certain that he is celebrated above all men for the strength of his faith, and that the exercises of his faith are recorded to his honour, yet it is expressly affirmed by St. Paul, that “it was not written for Abraham’s sake alone, that faith was imputed to him for righteousness, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus from the dead, who was delivered for our offences, and was raised again for our justification [Note: ver. 20–25.].”]

Having thus considered the example of Abraham, we proceed to notice, that,

II.

Of David—

The passage which St. Paul adduces from the Psalms of David, in confirmation of his argument, is peculiarly deserving of our attention [Note: Salmos 32:1.].

In the words themselves, we, if not directed by an inspired Apostle, should not have found any decisive evidence of justification by faith alone—
[There is nothing in it respecting imputation of righteousness, but only of a non-imputation of sin. That non-imputation, or forgiveness of sin, might, for aught that appears in that passage to the contrary, be obtained by works: for there is nothing said about faith in Christ, or indeed about faith at all. Moreover, the words, as they stand in the psalm, and are followed by what is spoken of a guileless spirit, seem to intimate the very reverse of what St. Paul has deduced from them, namely, that a man, who, in consideration of his guileless spirit, has his infirmities forgiven, is a blessed man.]

But St. Paul has, by Divine direction, put a sense upon them which beyond all possibility of doubt determines the question before us—
[He tells us, that David in this passage “describeth the blessedness of the man unto whom God imputeth righteousness without works.” Here it is not possible to shut our eyes against the doctrine of imputed righteousness. We do not approve of taking one or two particular expressions, and giving them in our discourses a prominence and importance which they do not hold in the inspired volume. But we equally disapprove of keeping out of view any doctrine which is clearly taught in the Holy Scriptures: and we must say, that the doctrine of “righteousness imputed to us without works,” is more clearly taught here, than if it had been maintained in a long and elaborate course of argument; because it is introduced so incidentally, and because the Apostle goes, if we may so speak, so much out of his way on purpose to introduce it. To introduce it, he represents David as saving, what (in words) he did not say; and he omits some very important words which he actually did say. It is observable, that St. Paul stops short in his quotation, and leaves out those words of David, “and in whose spirit there is no guile.” And why did he omit them? We apprehend, for this reason. If he had inserted them, he might have been supposed to countenance the idea, that, though we are justified by faith, yet it is not by faith only, but by faith either as connected with a guileless spirit, or as productive of a guileless spirit: whereas we are justified by it, not as united with holy dispositions, nor as an operative principle in the soul, but simply and solely as apprehending Christ, in and through whom we are justified. Thus by a remarkable addition, and by a no less remarkable omission, he brings the words of David to bear upon his point, and to prove what is of incalculable importance to every soul of man.

We would earnestly wish these words of David to be understood in their full import, as declaring explicitly, that we are to be justified by a righteousness not our own, nor obtained by any works of ours; but by a righteousness imputed to us, and apprehended entirely by faith, even by the “righteousness of Christ, which is unto all, and upon all them that believe [Note: Romanos 3:22.].”]

From hence then we may see, how incontrovertibly the doctrine of justification by faith alone is established; and,
1.

How far it is from being a new doctrine—

[Wherever this doctrine is preached, a clamour is raised against it, just as it was in the Apostle’s days [Note: Atos 17:19.], as a “new doctrine:” but let any one look into our Articles and Homilies, and see, whether it be not the doctrine of our Church. It is that very doctrine which constituted the basis of the Reformation — — — Then let us go back to the apostolic age: Can any one read the epistles to the Romans and the Galatians, and doubt what St. Paul thought of it? If we go farther back, to David and to Abraham, we see that they sought salvation in no other way than simply by faith in Christ: and we may go farther still, even to Adam, whose views were precisely the same, and who had no hope but in “the Seed of the woman, who should bruise the serpent’s head.” There has been but one way of salvation for fallen man from the beginning of the world: nor shall there be any other as long as the world shall stand [Note: Atos 4:12.]. If it be new in any place, the fault is not in him that preaches it, but in those who have preceded him, who have neglected to preach it. Dismiss then this prejudice; and receive the glad tidings of a Saviour with all the joy and gratitude that the occasion demands.]

2. How far it is from being an unimportant doctrine—

[Many who do not reject the doctrine itself, yet consider it as a merely speculative doctrine, a mere strife of words. But our reformers did not so think it, when they sealed the truth of it with their blood. Nor did St. Paul think it so, when he denounced a curse against any man, yea even against any angel from heaven, that should attempt to establish any doctrine that interfered with it [Note: Gálatas 1:8.]. See how strongly he guards us against any dependence whatever upon our own works, as entirely invalidating the whole Gospel, and destroying utterly all our hope in Christ [Note: Gálatas 5:2.]— It was owing to the aversion which the Jews had to this doctrine, that so few of them were saved; whilst the Gentiles, who felt less difficulty in submitting to it, were brought in vast multitudes into the kingdom of our Lord [Note: Romanos 9:30.]. Know then, that this doctrine of justification by faith alone without works, is absolutely necessary to be received, and known, and felt, and gloried in; and that if we build on any other foundation, we must inevitably and eternally perish [Note: 1 Coríntios 3:11.]

3. How far it is from being a discouraging doctrine—

[Another calumny generally circulated respecting justification by faith, is, that it is an alarming and terrifying doctrine, and calculated not only to bewilder weak persons, but even to deprive them of their senses. But the very reverse of this is true. Doubtless, before that this doctrine can be received aright, a man must be made sensible that he is in a guilty and undone state, and incapable of effecting his own salvation by any works of righteousness which he can do: but when once a person is brought to that state, the doctrine of a full salvation wrought out for him by Christ, and freely offered to him “without money and without price,” is replete with consolation: it is marrow and fatness to the soul; “it is meat indeed, and drink indeed.” Look at the three thousand on the day of Pentecost, and see the effect of this doctrine upon them [Note: Atos 2:46.]. Look at the Ethiopian Eunuch, and at the whole city of Samaria, when Philip had preached it to them [Note: Atos 8:8; Atos 8:39.]; and then you will see the proper tendency of the doctrine, and the sure effect of it wherever it is received. If any works of ours were required to purchase salvation, that doctrine might well drive men to despair: for, it would he like telling the wounded Israelites, when they were in the very article of death, to perform some arduous feats in order to procure their restoration to health; or rather, like telling the dead to raise themselves in order to their enjoyment of life. But the erection of the brazen serpent, that the dying might look unto it and live, is a lively emblem of that salvation which is offered to the world through faith in a crucified Redeemer: and the more pungent is the grief which any feel on account of their guilt and helplessness, the richer is the consolation which will flow into their souls the very instant they believe the glad tidings of the Gospel.]

4. How far it is from being a licentious doctrine—

[There is no end to the calumnies raised against this doctrine, and against all who maintain it. The preachers of it, even those who are most sober, and most guarded, and most practical, are always represented as saying, that, if only men will believe, they may live as they please. But there is nothing more contrary to truth than such a representation as this. We always affirm, that though works are excluded from the office of justifying the soul, they are indispensably necessary to prove the sincerity of our faith; and that the faith which is not productive of good works, is no better than the faith of devils. And then, as to the actual effects which are produced by this doctrine, look back to our reformers: look back to St. Paul, the great champion of this doctrine: look back to David, and to Abraham, and to all the saints recorded in the eleventh chapter to the Hebrews: or if you wish for living examples, look to thousands who maintain and glory in this blessed doctrine. We will appeal to matter of fact: who are the persons that in every place are spoken of as precise, and righteous overmuch, and as making the way to heaven so strait that nobody can walk in it? Are not these the very persons, even these who maintain salvation by faith alone? That there are some who do not adorn this doctrine, is true enough: and so there were in the apostolic age. But do we not bear our testimony against them, as well as against the self-righteous contemners of the Gospel, yea, with far greater severity than against any other class of sinners whatever? Be it remembered then, that the Gospel is “a doctrine according to godliness;” and that “the grace of God which bringeth salvation teaches us, that denying ungodliness and worldly lusts, we should live righteously, soberly, and godlily in this present world.” And we now declare before all, that they who profess the Gospel in words, and deny it in their works, will have a less tolerable portion in the day of judgment than Tyre and Sidon, or even Sodom and Gomorrha.]