Samuel Hopkins · 5 of 48

Section VII. On the Sinner's Justification by Faith in Christ. · Part 1

On the Sinner’s Justification by Faith in Christ.

THIS doctrine has been considered by calvinistic divines, even in the sense in which they understand it, of great importance, and essential to the system of truth revealed in the scriptures, so that if it be secluded, or not understood, the whole system of christian doctrine falls with it, and comes to nothing. And if we attend to the writings of the apostle Paul, especially his letters to the churches at Rome and Galatia, we shall find that he considers the doctrine of justification by faith in Christ, for which he earnestly contends, as essential to the christian scheme; so that Christ and christianity can be of no advantage to them, who oppose and reject it. What is proposed in this section, is, to attempt to explain this doctrine according to the scripture; and to evince the truth and importance of it.

What has been already said, in the foregoing part of this system, concerning the law of God; the apostasy of man, and the guilty lost state in which he is; the nature and demerit of sin; the character, design and work of the Redeemer; and the nature of saving faith, prepares the way to understand the doctrine we are now to consider, as it is involved in these particular truths, as the foundation of it; and the proper application of them to this subject will show what is meant by being justified by faith in Jesus Christ, according to the scripture, and that it is an important and essential article of the christian doctrine.

The justification of a sinner, now under consideration, consists in forgiving his sins, or acquitting him from the curse and condemnation of the law; and receiving him to favour, and a title to all the blessings contained in eternal life; which is treating him as well, at least, as if he never had sinned, and had been always perfectly obedient. Though these may be considered distinctly, as in some respects two, yet they are never separated, but are both always implied in the justification of a sinner. Both these are mentioned by St. Paul, as included in justification by faith. “Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” By faith men are justified, in which they receive the forgiveness of their sins, and are made heirs of an eternal inheritance, heirs of God and joint heirs with Jesus Christ, agreeable to the following words of Christ. “That they may receive forgiveness of sins, and inheritance among them which are sanctified, by faith that is in me.”

For the illustration of this point, the following things must be observed.

1. The sinner has nothing in himself, nor is it possible he ever should have any thing, that could render it proper and reasonable that he should, out of respect to that, be pardoned and received to favour. He is under the curse of the law, which curses every one who once transgresses it. Therefore, every sinner is under this curse, who is not delivered from it by Jesus Christ. Thus St. Paul states the case, “For as many as are of the works of the law, are under the curse: For it is written. Cursed is every one that continueth not in all things which are written in the book of the law, to do them. Christ hath redeemed us from the curse of the law, being made a curse for us.” The law curses the sinner, and leaves him under the curse; and that is all the law can do.—The curse dooms him to eternal destruction, as the just punishment of his crime; unless by some means it can be taken off, and yet the law be maintained and honoured as just and good. Nothing that can be done by the sinner to make atonement for his sin or recommend himself to favour, will do any thing towards removing the curse. The reason of this is plain, and easy to be seen. The sin of which he has been guilty is an infinite evil, and has therefore rendered him infinitely ill deserving. It is as a weight infinitely heavy lying upon him; and he must eternally sink under it. Though he had all possible finite power, it could not remove it, or lighten it in the least degree; for finite power is nothing before an infinite weight, and can do nothing to remove, or make it less. Supposing the sinner comes to repentance, renounces his sin, returns to his duty, and becomes perfectly holy and obedient; he does no more than his present duty, by the supposition. This cannot make up, or atone for his past faults, or do any thing towards it; and therefore can do nothing towards removing the curse.—Besides, if he could do more than his present duty, and continued in his obedience a thousand years, or ever so long, this would do nothing towards removing the curse, or counterbalancing his crime; for his crime is infinite, and all that he offers, or can offer, by his obedience, is but finite at most; and therefore as just nothing towards counterbalancing his guilt; as what is finite sinks into nothing, in comparison with that which is infinite.—When that which is infinite is put into one scale, and something finite in the other, the latter does nothing towards weighing down or lightening the former, and is just as if there were nothing put into the scale against that which is infinite. For the same reason, no past obedience of a creature will in the least extenuate a crime committed, after a course of obedience, however long, but he is as guilty, and deserves punishment as much as if he had performed no antecedent obedience, according to the divine law. It cannot be remembered in his favour, when he has once transgressed. It cannot prevent, remove, or lighten the curse in the least degree. No preceding or consequent obedience, can atone for the transgression, or remove or mitigate the curse. Sin being an infinite evil, and deserving an infinite punishment, it swallows up, cancels and reduces to nothing, all the possible holiness of the creature, whether it take place before or after the sin; so that it cannot be reckoned in his favour, any more that if he had no holiness; for the law says, “Cursed is every one that continueth not in all things, written in the book of the law-, to do them.”

II. God will not show favour to the sinner, by pardoning and saving him, so as in the least degree to counteract and disregard his holy law: And therefore will not, cannot consistently forgive him, or treat him any otherwise than as an accursed creature, on account of any thing amiable or worthy in him, while no righteousness and worthiness, answerable to the demands of his law, can be reckoned and properly improved in his favour. The law of God is perfectly reasonable and right: It is founded in the divine character and perfections. It is the voice of God. He looks upon the sinner just as the law represents him, as infinitely odious and ill deserving; and he cannot be rendered acceptable to God, and obtain his pardon, on the account of any thing which is not agreeable to this law, and consistent with paying a proper regard to it in all respects. Hence it is impossible that the sinner should be pardoned and restored to favour, on account of his own worthiness and righteousness.

III. In Jesus Christ the Redeemer, there is righteousness and worthiness enough to answer the law, and to deliver the sinner from the curse of it, and recommend him to all the favour he wants, when it may be with propriety reckoned in his favour; or when he is interested in it, so that he may, consistently with reason and truth, have the benefit of it. “He is the end of the law for righteousness, to every one that believeth.” He has been made a curse, that he might deliver all who believe in him from the curse of the law. And God can be just, can act consistent with his righteousness, and make a display of it, and do no injury to himself, his law and government, or to his creatures, but maintain the rights of all; and yet justify the sinner who believes in Jesus. “Being justified freely, through the redemption that is in Jesus Christ: Whom God hath set forth a propitiation, through faith in his blood, to declare his righteousness; that he might be just, and the justifier of him who believeth in Jesus.” The scripture represents all favour, pardon of sin, redemption and eternal life, as given to men, not out of regard to any righteousness or worthiness of theirs; but purely for the sake of Christ, out of regard for the atonement he has made by his own blood, and his righteousness and worthiness. The whole that is comprised in redemption, pardon of sin, peace with God, and eternal life, are given through Christ, that is, on his account, and for his sake. “Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.” “Being justified freely by his grace, through the redemption that is in Jesus Christ.” Righteousness recommends to favour; this the justified sinner has not in himself, but in Christ. His righteousness is unto all, and upon all them that believe. He is the end of the law for righteousness. On this St. Paul placed his whole dependence. He says, “I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord: For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him; not having mine own righteousness, which is of the law; but that which is through the faith of Christ, the righteousness which is of God by faith.” Believers are accepted in the beloved, that is, purely out of respect to the worthiness of Christ. Therefore, they are directed to ask for all the favour they want, in his name, that is, for his sake.

IV. In order to be interested in the righteousness of Christ, so as to have the benefit of it, and be recommended to favour, and justified on his account, and for his sake, it is necessary, that men should be united to him by a peculiar union, so as to be the members of the body of which he is the head.

This union, or relation, which actually takes place between Christ and the justified, by which they obtain this privilege, it has been before observed, is represented by various similitudes; by the union of the branches with the vine, by which they are one tree, and have the same life and sap running through the whole: By the head and members, which make one body: By the union of husband and wife, by which they become one flesh, and the wife shares in the riches, worthiness and honours of the husband, however poor, mean and unworthy she was, antecedent to her union to him. This union of the justified with Christ, is often expressed in scripture by being in Christ. “That I may win Christ, and be found in him.” And, “we are in him that is true, even in his Son Jesus Christ.” “Abide in me, and I in you.”

The children of the first Adam were to partake of the benefit of his righteousness, had he, by his obedience, obtained the righteousness of the law: and they do actually share with him in the evil consequences of his sin, by virtue of their union with him. He and they are naturally united, as he is their common progenitor, and they his posterity. And by divine constitution he was appointed in such a sense, their common, public head, that the effects of his righteousness, should he obtain it, or his sin, should he transgress, should be transmitted to them. Yet they could not be justified by his obedience or righteousness, or condemned for his sin, without an express, or implicit, moral, voluntary union to him, which was indeed supposed and secured by the constitution. If Adam had obeyed the law perfectly, and obtained righteousness and life, his children could not have the benefit of it when they came to exist, in any other way, but by a moral, voluntary union of heart to him, by approving of his character and conduct, and of that constitution, which in this way would bring them to share in the benefit of his obedience, so that they should have the benefit of his righteousness, and be made heirs of eternal life, without being in a state of trial themselves. And were it possible, in that case, and should any of his posterity actually withhold their consent to what their father had done, and refuse to be thus united to him, and to be justified in this way, they must be excluded from all interest in his righteousness, and benefit by it. And since Adam did sin, guilt and condemnation came upon his posterity by their moral union to him, by either an implicit or express consent to his sinning, and approbation of him in this character. Therefore, if there be any one of the human race, who has lived heretofore, is now on the stage, or shall exist from this time to the end of the world, who never consents in any degree, either explicitly, or by implication, to the first transgression; but perfectly and constantly, through life, refuses to unite himself to him as a sinner; that is, does not commit one sin, but continues perfectly holy, he will not partake of any of the guilt of the sin of Adam, nor be condemned by any law or constitution whatever.

The second Man, the last Adam, of whom the first was a figure and type, is as really a public head and substitute for others, as the first, but not in every respect and circumstance like him; yea, infinitely different in some respects. He has so far united himself to man, as to become a real man, and take the place of man, under the law; and has made full atonement for sin, by taking the curse on himself, and suffering it in man’s stead, the just for the unjust; and has obtained the righteousness of the law by perfect obedience to it; by which he has brought in everlasting righteousness, a righteousness unspeakably more excellent, and meritorious, and worthy of respect and reward, than all possible obedience of men or angels. And having thus obtained all that sinful lost man wants, in order to complete his redemption and happiness, he freely offers himself, with all his fulness, for man, to every one who comes within hearing of the gospel, and is willing to be united to him, and receive him, with the blessings he has to give, without money or price, without requiring or expecting any returns to be made by the sinner, as any degree of compensation.

But all this does not put the sinner in possession of the pardon of his sins, and a title to life. But he will as certainly perish in his sins, as if there had been no such Redeemer, unless a moral union take place between him and the Saviour, by his hearty approbation of his character, of his design, and of what he has done and suffered for the salvation of men; and he, cordially unite himself to him in the character he sustains, as the Redeemer of sinners. It is not proper, it is not right and fit, it is incongruous, and therefore impossible, that he should have any interest in the atonement and righteousness of Christ, so as to be pardoned and received to favour, out of respect to that, while with his whole heart he opposes and rejects him, and is disposed not to come to him, that he might have life; because by this there is a moral discord between him and the Redeemer, and opposition to him, and refusal to be in any union or relation to him.

If a rich and honourable prince offer himself to a mean woman, who is poor and greatly in debt, to be her husband, and make her honourable, rich and happy, this will not put her in possession of these benefits, or give her the least interest in them, or title to them, unless she consents to take him as her husband, and cordially receive him as he offers himself. It is by accepting the offer that the relation of husband and wife takes place, and they are so united as to become one flesh, in consequence of which she becomes rich and honourable, by the interest she has in her husband’s riches and honours.

So, no sinner can obtain an interest in the atonement and righteousness of Christ, unless there be a real consent of heart, either explicit or implied, to receive him as he offers himself, by which a moral union, or union of heart, exists between him and the Saviour, by which they are, in such a sense and degree one, that it is proper to reckon or impute the righteousness of the Redeemer to the sinner, so that he shall have as much benefit by it, as if it were personally his righteousness.

It has been thought by some, that if the sin of Adam be not imputed to his posterity, and they considered as guilty and condemned, antecedent to their union to him, by consenting to his sin, there is no parallel between the imputation of the sin of Adam to his children, and of the righteousness of Christ to them who believe in him, which the apostle Paul supposes there is, and asserts in the fifth chapter of his letter to the Romans. But the above representation of this point may serve to show, that this objection is groundless. As the posterity of Adam become guilty, and fall under condemnation, by consenting to his sin, and a union of heart to him, as a transgressor; that is, by sinning themselves: so the righteousness of the Mediator comes upon men» or is imputed to them, for their justification, by their uniting themselves to him in a cordial approbation of his righteousness, and his holy character. It is true there is a necessary difference in many respects, but in this there is a parallel.

One great and remarkable difference, besides those mentioned in that chapter by St. Paul, is, that the first Adam, was constituted the public head and representative of all the human race, of whom he was the natural head and father, so that they should be holy or sinful, and consequently justified or condemned, according to his conduct in a state of trial, as he should persevere in obedience, or fall by transgression. The constitution or covenant with the first Adam secured the obedience and holiness of all his children, that they should be united in their hearts to him, by a cordial, voluntary approbation of his character and righteousness, if he should persevere in obedience through the time of his trial, and consequently have eternal life. And, on the contrary, if he should be guilty of disobedience, all his children should join with him in his rebellion, as soon as they existed capable of moral agency, and have that in their hearts, which, at least, would imply a full consent to his transgression, and in their hearts unite with him in it, and consequently fall under condemnation with him. Thus, by one man sin entered into the world, and has spread, and taken hold of all the children of Adam; and by sin they are involved in condemnation and the curse.

The last Adam, the Redeemer of men, has no such particular relation and union to all the human race, either by nature, or divine constitution, as the first Adam had. He has indeed become a man, and united himself to the human nature, and in consequence of what he has done and suffered, he has obtained a righteousness as sufficient for the salvation of one as of another, of all as well as of one, or of any part: He is able to save to the uttermost, all them who believe in him, and come to God by him. And consequently invites all to come unto him, and be saved; and has ordered his gospel to be preached to all nations, to every son and daughter of Adam. But there is no provision or security in any divine constitution, or the covenant of redemption between the Father and the Mediator, that all shall believe on him and unite themselves to him, by a cordial approbation of his character and righteousness; so as to render it fit and proper that they should be justified and saved by him. But in this constitution, or covenant between the Father and the Son, only a certain number, a part of mankind, are given to the Redeemer, and the voluntary union of these to him by faith, by which the church, the body, of which he is the constituted head, shall be formed, is secured and made certain. This is declared by Christ in the most express, unequivocal words, “All that the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out. And this is the Father’s will who hath sent me, that of all which he hath given me, I should lose nothing, but should raise It up again at the last day. Father, I will that they also whom thou hast given me, be with me, where I am, that they may behold my glory, which thou hast given me.”

That Christ means by those who were given to him, not only his present disciples, but all that should be finally saved by him; and that these are not all mankind, but a part, who are taken out of the rest of the world, and to be united to him, and made one with him, as others are not, is evident from the following words of his: “I pray not for the world, but for them which thou hast given me, for they are thine—And all mine are thine, and thine are mine. Neither pray I for those alone (my present disciples, whom I have been particularly mentioning) but for them also which shall believe on me, through their word: That they all may be one; as thou, Father, art in me, and I in thee, that they may be one in us.”

To the first Adam, all the human race were given, to be justified or ruined by him, in the manner explained above. To the last Adam, only a part of mankind are given, to be redeemed and saved by him; and their actual and everlasting union with him is made sure, without which union they could not be justified and saved by him. They shall come unto him, and shall never be cast out, or separated from him.

These who are given to Christ, the elect, are his seed. “When thou shalt make his soul an offering for sin, he shall see his seed, and shall prolong his days, and the pleasure of the Lord shall prosper in his hands. A seed shall serve him; it shall be accounted to the Lord for a generation.” They are his adopted children. “Behold, I and the children which God hath given me. 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.” All mankind were the first Adam’s seed, his children. The elect only, who were chosen and given to Christ, before the foundation of the world, are his seed, his children.

V. Sinners are thus united to Christ by faith, or believing in him.

It has been shewn, in the preceding section, that saving faith consists in a cordial approbation of Christ, and receiving him in the character he sustains, as the Redeemer of sinners, by which the sinner unites himself to Christ, and becomes one heart, and one soul with him. It is by this faith, according to scripture, that the heart is so united to Christ, that he dwells in the heart; and by faith they come into the relation of children of God, and put on Christ. “Ye are the children of God, by faith in Christ Jesus: For as many of you as have been baptized into Christ, have put on Christ. That Christ may dwell in your hearts by faith.” “As many as received him, to them gave he power to become the sons of God, even to them who believe on his name.” “He that hath the Son, hath life.” Faith so unites the believer to Christ, that it is fit and proper that he should be considered and treated as so far one with him, as to pardon and justify him for the sake of Christ, out of respect to his sufferings and obedience, by which he has merited such favour for all his; for all who are thus united to him.

Therefore, it is abundantly declared in scripture, that men are justified by faith, or through faith; that faith is counted for righteousness, and imputed to the believer for righteousness: and the righteousness by which they are justified is called, “The righteousness of faith,” not because there is any righteousness in faith to justify the sinner, or do any thing towards it; but because faith receives the righteousness of Christ, and so unites the believer to the Redeemer, that by divine constitution and promise, the righteousness of Christ is reckoned in his favour, and avails for his justification. Faith is not connected with justification, because of any moral excellency or worthiness, which is, or can be supposed to be in it; for the believing sinner cannot have any such worthiness in himself, or in any of his exercises, as in the least decree to recommend him to favour on that account, which is to be more particularly considered before this section is concluded; but men are justified by faith, because it is connected with the righteousness of Christ, and the believer is so united to him, that it is proper and fit that his righteousness should be improved in the sinner’s favour, and he be justified on that account. Therefore, justification by faith, is always opposed to justification by works; the works of the law, especially in the writings of the apostle Paul, as has been particularly observed in the foregoing section, and the reason of it given. It will be sufficient to mention the following passages of his, omitting a great number of Others to the same purpose. “But now the righteousness of God, without the law, is manifested, being witnessed by the law and the Prophets; even the righteousness of God, which is by faith of Jesus Christ, unto all, and upon all them that believe. Therefore, we conclude that a man is justified by faith, without the deeds 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. “That I may be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God, through faith.”

Some have supposed that it was necessary to exclude all moral goodness, and consequently all exercise of heart, from the faith by which men are justified, in order to their being justified by free grace, in opposition to justification by works; and have thought, that if there be any moral goodness in justifying faith, especially all that moral goodness which is comprised in gospel holiness, as has been represented in the preceding section; they have a righteousness of their own, which will recommend them to favour; and therefore do not stand in need, or, at most, in so much need of the righteousness of Christ, and of free grace, as if they had no moral goodness; but have some ground of boasting; and that this therefore tends to flatter the pride of man: Whereas the scripture says, that the way of justification by faith excludes all boasting; and that the ungodly, who have no works, are justified by faith.

What has been already said in the preceding section, and in this, it is thought, is sufficient to show, that such an opinion is wholly without foundation, and contrary to the truth. But as this is a point of no small importance, it is proposed to attend to it more particularly, by bringing into view, and applying some things which have been before observed; and introducing some other considerations, which may serve to remove mistakes, and elucidate and confirm the truth on this head. To this end the following things may be observed.

1. It is impossible, according to the reason and nature of things, and the law of God, which is founded on this, that he who has once sinned, should, by any moral qualification, or holiness, render himself acceptable to God, or so as to be looked upon, or treated any otherwise, than an accursed, infinitely odious creature. The reason of this has been given: It is because the law of God, which is most reasonable, just and good, does curse the transgressor; let his character be otherwise what it may, either before or after his sin, this cannot, in the least degree, remove the curse. “For it is written, Cursed is every one that continueth not in all things, written in the book of the law to do them.” As this is the law of God, and perfectly agreeable to unalterable reason and truth, he will look upon the sinner in the light in which the law sets him, and treat him accordingly; and therefore will not pardon him, out of respect to any thing he does, or can do, as recommending him, in the least degree, to any favour. All moral qualifications of his, however great and good, must stand for just nothing, and be of no avail to recommend the sinner to pardon, &c. Whenever such an one is justified, it must be altogether on the account of the atonement and worthiness of Christ, who was made under the law; and so made a curse, that he might deliver the believer iii him from the curse. And whatever moral goodness there is in faith, he is not justified on this account, any more than if there were no moral goodness in it. The believer obtains justification by his faith, not out of respect to any moral goodness in it, how much soever it may contain; but, because by it he is united to Christ, so as that it is proper he should have an interest in his righteousness, and be justified out of respect to that, and consistent with the law of God. “For Christ is the end of the law for righteousness, to every one that believeth.”