Εικόνες σελίδας
PDF
Ηλεκτρ. έκδοση

tate.

The

of all the world, and surnamed the apos- || with a deliberate purpose to preserve them on all occasions sacred and inviolate. It is often divided into commutatrue and distributative justice. former consists in an equal exchange of benefits; the latter in an equal distribution of rewards and punishments. Dr. Watts gives the following rules respecting justice.-" 1. It is just that we honour, reverence, and respect those who are superiors in any kind, Eph. vi. 1, 3. 1 Pet. ii. 17. 1 Tim. v. 17.-2. That we show particular kindness to near relations, Prov. xvii. 17.-3. That we love those who love us, and show gratitude to those who have done us good, Gal. iv. 15.-4. That we pay the full due to those whom we bargain or deal with, Rom. xiii. Deut. xxiv. 14-5. That we help our fellow-creatures in cases of great necessity, Ex. xxiii. 4.— 6. Reparation to those whom we have wilfully injured." Watts's Serm. ser. 24, 25, vol. ii. Berry Street Lect. ser. 4. Grove's Mor. Phil. p. 332, vol. ii. Wollaston's Relig. of Nature, p. 137, 141; Jay's Ser. vol. ii. p. 131.

To these instances many more might be added nearer our own times, did our room permit. These, however, are sufficient to show us what a fearful thing it is to fall into the hands of the living God, and how fruitless and awful it is to|| oppose his designs, and to attempt to stop the progress of his Gospel. "Why do the heathen rage, and the people imagine a vain thing? He that sitteth in the heavens shall laugh; the Lord shall have them in derision. Thou shalt break them with a rod of iron; thou shalt dash them to pieces as a potter's vessel. Be wise now, therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling." Ps. ii. Jortin's Remarks on Ecclesiastical History, vol. iii. p. 246, &c. Simpson's Key to the Prophecies, 29; Newton on the Prophecies, dis. 24; Bryant's Observations on the Plagues of Egypt; Tillemont, Histoire des Emp. JUDICIUM DEI, or Judgment of God, was a term anciently applied to all extraordinary trials of secret crimes; as those by arms and single combat; and the ordeals, or those by fire, or red hot || plough-shares, by plunging the arm in boiling water, or the whole body in cold water, in hopes that God would work a miracle, rather than suffer truth and innocence to perish. These customs were a long time kept up even among Christians, and they are still in use in some nations. Trials of this sort were usually held in churches, in the presence of the bishop, priest, and secular judges, after three days fasting, confession, communion, and many adjurations and ceremonies, described at large by Du Cange.

JUMPERS, persons so called from the practice of jumping during the time allotted for religious worship. This singular practice began, it is said, in the western part of Wales, about the year 1760. It was soon after defended by Mr. William Williams (the Welch poet, as he is sometimes called) in a pamphlet, which was patronized by the abettors of jumping in religious assemblies. Several of the more zealous itinerant preachers encouraged the people to cry out gogoniant (the Welch word for glory,) amen, &c. &c. to put themselves in violent agitations: and, finally, to jump until they were quite exhausted, so as often to be obliged to fall down on the floor or the field, where this kind of worship was held.

JUSTICE consists in an exact and scrupulous regard to the rights of others,

JUSTICE OF GOD is that perfection whereby he is infinitely righteous and just, both in himself and in all his proceedings with his creatures. Mr. Ryland defines it thus: "The ardent inclination of his will to prescribe equal laws as the supreme governor, and to dispense equal rewards and punishments as the supreme judge." Rev. xvi. 5. Psal. cxlv. 7. Psal. xcvii. 1.-2. It is distinguished into remunerative and punitive justice. Remunerative justice is a distribution of rewards, the rule of which is not the merit of the creature, but his own gracious promise, James i. 12. 2 Tim. iv. 8. Punitive or vindictive justice, is the infliction of punishment for any sin committed by men, 2 Thess. i. 6. That God will not let sin go unpunished is evident, 1. From the word of God, Ex xxxiv. 6, 7. Numb. xiv. 18. Neh. i. 3.-2. From the nature of God, Isa. i. 13, 14. Psal. v. 5. 6. Heb. xii. 29. -3. From sin being punished in Christ, the surety of his people, 1 Pet. iii. 18.— 4. From all the various natural evils which men bear in the present state. The use we should make of this doctrine is this: 1. We should learn the dreadful nature of sin, and the inevitable ruin of impenitent sinners, Ps. ix. 17.-2. We should highly appreciate the Lord Jesus Christ, in whom justice is satisfied. 1 Pet. iii. 18.-3. We should imitate the justice of God, by cherishing an ardent regard to the rights of God, and to the rights of mankind.-4. We should abhor all sin, as it strikes directly

at the justice of God.-5. We should | Scriptures principally treat, and which derive comfort from the consideration reaches the case of a sinner, is not by that the Judge of all the earth will do a personal, but an imputed righteousright, as it regards ourselves, the ness; a righteousness without the law, church, and the world at large, Psal. Rom. iii. 21. provided by grace, and rexcvii. 1, 2. Ryland's Contem. vol. ii. p. vealed in the Gospel; for which reason, 439; Witsius's Economy, lib. 11. ch. 8. that obedience by which a sinner is jus§ 11; Dr. Owen on the Justice of God; tified, and his justification itself, are Gill's Body of Divinity, p. 155, vol. i. called evangelical. In this affair there 8vo. Elisha Cole on the Righteousness is the most wonderful display of divine of God. justice and boundless grace. Of divine justice, if we regard the meritorious

JUSTIFICATION, a forensic term, and signifies the declaring or the pro-cause and ground on which the Justifier nouncing a person righteous according proceeds in absolving the condemned to law. It stands opposed to condem- sinner, and in pronouncing him righnation; and this is the idea of the word teous. Of boundless grace, if we consiwhenever it is used in an evangelical der the state and character of those persense, Rom. v. 18. Deut. xxv. 1. Prov. sons to whom the blessing is granted. xvii. 15. Matt. xii. 37. It does not sig-Justification may be farther distinguishnify to make men holy, but the holding and declaring them so. It is defined by the assembly thus: "An act of God's free grace, in which he pardoneth all our sins, and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us, and received by faith alone."

The doctrine of justification, says Mr. Booth, makes a very distinguished figure in that religion which is from above, and is a capital article of that faith which was once delivered to the saints. Far from being a merely speculative point, it spreads its influence through the whole body of divinity, runs through all Christian experience, and operates in every part of practical godliness. Such is its grand importance, that a mistake about it has a malignant efficacy, and is attended with a long train of dangerous consequences. Nor can this appear strange, when it is considered, that the doctrine of justification is no other than the way of a sinner's accepiance with God. Being of such peculiar moment, it is inseparably connected with many other evangelical truths, the harmony and beauty of which we cannot behold || while this is misunderstood. It is, if any thing may be so called, an essential article, and certainly requires our most serious consideration.

ed as being either at the bar of God, and in the court of conscience; or in the sight of the world, and before our fellowcreatures. The former is by mere grace through faith; and the latter is by works.

To justify is evidently a divine prerogative. It is God that justifieth, Rom. viii. 33. That sovereign Being, against whom we have so greatly offended, whose law we have broken by ten thousand acts of rebellion against him, has, in the way of his own appointment, the sole right of acquitting the guilty, and of pronouncing them righteous. He appoints the way, provides the means, and imputes the righteousness; and all in perfect agreement with the demands of his offended law, and the rights of his violated justice. But although this act is in some places of the infallible word more particularly appropriated personally to the Father, yet it is manifest that all the Three Persons are concerned in this grand affair, and each performs a distinct part in this particular, as also in the whole economy of salvation. The eternal Father is represented as appointing the way, and as giving his own Son to perform the conditions of our acceptance before him, Rom. viii. 32: the divine Son as engaged to sustain the curse, and make the atonement; to fulfil Justification, in a theological sense, is the terms, and provide the righteouseither legal or evangelical. If any per- ness by which we are justified, Tit. ii. son could be found that had never 14: and the Holy Spirit as revealing to broken the divine law, he might be jus- sinners the perfection, suitableness, and tified by it in a manner strictly legal. freeness of the Saviour's work, enabling But in this way none of the human race them to receive it as exhibited in the can be justified, or stand acquitted be- Gospel of sovereign grace; and testifyfore God. For all have sinned; there ing to their consciences complete jastiis none righteous; no, not one, Rom. iii.fication by it in the court of heaven, As sinners, they are under the sentence John xvi. 8, 14. of death by his righteous law, and excluded from all hope and mercy. That justification, therefore, about which the

As to the objects of justification, the Scripture says, they are sinners, and ungodly. For thus runs the divine de

་་

claration: To him that worketh is the || The apostle positively affirms, that there reward of justification, and of eternal is no acceptance with God by the works life as connected with it; not reckoned of the law; and the reasons are evident. of grace, but of debt. But to him that || Our righteousness is imperfect, and worketh not, but believeth on Him that consequently cannot justify. If justificajustifieth-whom? the righteous? the tion were by the works of men, it could holy? the eminently pious? nay, verily, not be by grace: it would not be a righbut the ungodly; his faith, or that in teousness without works.-There would which he believes, is counted unto him be no need of the righteousness of for righteousness, Rom iv. 4, 5. Gal. ii. Christ; and, lastly, if justification were 17. Here, then, we learn, that the sub- by the law, then boasting would be enjects of justification, considered in them-couraged; whereas God's design, in the selves, are not only destitute of a per- whole scheme of salvation, is to exclude fect righteousness, but have performed it, Rom. iii. 27. Eph. ii. 8, 9. Nor is no good works at all. They are deno- | faith itself our righteousness, or that minated and considered as the ungodly, for the sake of which we are justified: when the blessing is bestowed upon for, though believers are said to be justhem. Not that we are to understand tified by faith, yet not for faith: faith that such remain ungodly. " All," says can only be considered as the instruDr. Owen, “that are justified, were be-ment, and not the cause. That faith is fore ungodly: but all that are justified, not our righteousness, is evident from the are, at the same instant, made godly." following considerations: No man's faith That the mere sinner, however, is the is perfect; and, if it were, it would not subject of justification, appears from be equal to the demands of the divine hence. The Spirit of God, speaking law. It could not, therefore, without an in the Scripture, repeatedly declares error in judgment, be accounted a comthat we are justified by grace. But plete righteousness. But the judgment grace stands in direct opposition to of God, as before proved, is according works. Whoever, therefore, is justified to truth, and according to the rights of by grace, is considered as absolutely un- his law. That obedience by which a worthy in that very instant when the sinner is justified is called the righblessing is vouchsafed to him, Rom. iii.teousness of faith, righteousness by 24. The person, therefore, that is jus- || faith, and is represented as revealed to tified, is accepted without any cause in himself. Hence it appears, that if we regard the persons who are justified, and their state prior to the enjoyment of the immensely glorious privilege, divine grace appears, and reigns in all its glory.

faith; consequently it cannot be faith itself. Faith, in the business of justification, stands opposed to all works; to him that worketh not, but believeth. Now, if it were our justifying righteousness, to consider it in such a light would be highly improper. For in such a conAs to the way and manner in which nection it falls under the consideration sinners are justified, it may be observed of a work; a condition, on the performthat the divine being can acquit none ance of which our acceptance with God without a complete righteousness. Jus- is manifestly suspended. If faith itself tification, as before observed, is evidently be that on account of which we are aca forensic term, and the thing intended cepted, then some believers are justified by it a judicial act. So that, were a per- by a more, and some by a less perfect son to be justified without a righteous- righteousness, in exact proportion to the ness, the judgment would not be ac- strength or weakness of their faith. cording to truth; it would be a false and That which is the end of the law is our unrighteous sentence. That righteous-righteousness, which certainly is not ness by which we are justified must be faith, but the obedience of our exalted equal to the demands of that law ac- substitute, Rom. x. 4. Were faith itself cording to which the Sovereign Judge our justifying righteousness, we might proceeds in our justification. Many depend upon it before God, and rejoice persons talk of conditions of justification in it. So that according to this hypothe(see article CONDITION;) but the only sis, not Christ, but faith, is the capital condition is that of perfect righteousness: thing; the object to which we must this the law requires, nor does the Gos-look, which is absurd. When the apospel substitute another. But where shall we find, or how shall we obtain a justifying righteousness? Shall we flee to the law for relief? Shall we apply with diligence and zeal to the performance of duty, in order to attain the desired end?

tle says, "faith was imputed to him for righteousness," his main design was to prove that the eternal Sovereign justifies freely, without any cause in the creature.

Nor is man's obedience to the Gospel

for us who knew no sin, that we might be made the righteousness of God in him," 2 Cor. v. 21. "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," Phil. iii. 8. See also Jer. xxiii. 6. Dan. ix. 24. the whole of the 2nd chapter of Galatians. See articles RECONCILIATION, RIGHTEOUSNESS.

as to a new and milder law the matter of his justification before God. It was a notion that some years ago obtained, that a relaxation of the law, and the severities of it, has been obtained by Christ; and a new law, a remedial law, a law of milder terms, has been introduced by him, which is the Gospel; the terms of which are faith, repentance, and obedience; and though these are imperfect, yet, being sincere, they are accepted of by God in the room of a per- As to the properties of justification: fect righteousness. But every part of this 1. It is an act of God's free grace, withscheme is wrong, for the law is not re-out any merit whatever in the creature, laxed, nor any of its severities abated; there is no alteration made in it, either with respect to its precepts or penalty: besides, the scheme is absurd, for it supposes that the law which a man is now under requires only an imperfect obedi-done at once, admitting of no degrees, ence: but an imperfect righteousness cannot answer its demands; for every law requires perfect obedience to its own precepts and prohibitions.

Rom. iii. 24.-2. It is an act of justice as well as grace: the law being perfectly fulfilled in Christ, and divine justice satisfied, Rom. iii. 26. Ps. lxxxv. 10.-3. It is an individual and instantaneous act

John xix. 30.-4. It is irreversible, and an unalterable act, Mal. iii. 6.

ence to the satisfaction made by Christ.

As to the time of justification, divines are not agreed. Some have distinguishNor is a profession of religion, nor sin- ed it into decretive, virtual, and actual. cerity, nor good works, at all the ground 1. Decretive, is God's eternal purpose of our acceptance with God, for all our to justify sinners in time by Jesus Christ. righteousness is imperfect, and must-2. Virtual justification has a refertherefore be entirely excluded. By grace, saith the apostle, ye are saved, -3. Actual, is when we are enabled to not of works, lest any man should boast, believe in Christ, and by faith are united Eph. ii. 8, 9. Besides, the works of sanc- to him. Others say it is eternal, because tification and justification are two dis- his purpose respecting it was from evertinct things: the one is a work of grace lasting: and that, as the Almighty viewwithin men; the other an act of grace ed his people in Christ, they were, of for or towards men: the one is imper-consequence, justified in his sight. But fect, the other complete, the one carried on gradually, the other done at once. See SANCTIFICATION.

[ocr errors]

it appears to me, that the principle on which the advocates for this doctrine have proceeded is wrong. They have If, then, we cannot possibly be justified confounded the design with the execuby any of our own performances, nor by tion; for if this distinction be not kept faith itself, nor even by the graces of up, the utmost perplexity will follow the the Holy Spirit, where then shall we consideration of every subject which find a righteousness by which we can relates to the decrees of God; nor shall be justified? The Scripture furnishes us we be able to form any clear ideas of with an answer-" By Jesus Christ all his moral government whatever. To that believe are justified from all things say, as one does, that the eternal will of from which they could not be justified God to justify men is the justification of by the law of Moses," Acts xiii. 38, 39. them, is not to the purpose; for, upon "He was delivered for our offences, and the same ground, we might as well say raised again for our justification," Rom. that the eternal will of God to convert iv. 25. Being justified by his blood, and glorify his people is the real conwe shall be saved from wrath through version and glorification of them. That him," Rom. v. 9. The spotless obe- it was eternally determined that there dience, therefore, the bitter sufferings, should be a people who should believe and the accursed death of our heavenly in Christ, and that his righteousness Surety, constitute that very righteous- should be imputed to them, is not to be ness by which sinners are justified be-disputed; but to say that these things fore God. That this righteousness is were really done from eternity (which imputed to us, and that we are not jus- we must say if we believe eternal justitified by a personal righteousness, ap-fication,) this would be absurd. It is pears from the Scripture with superior evidence. By the obedience of one shall many be made righteous," Rom. v. 19. "He hath made him to be sin

[ocr errors]

more consistent to believe, that God from eternity laid the plan of justification; that this plan was executed by the life and death of Christ; and that the

blessing is only manifested, received, and enjoyed, when we are regenerated; so that no man can say or has any reason to conclude, he is justified, until he believes in Christ, Rom. v. 1.

The effects or blessings of justification, are, 1. An entire freedom from all penal evils in this life, and that which is to come, 1 Cor. iii. 22.-2. Peace with God, Rom. v. 1.-3. Access to God through Christ, Eph. iii. 12.-4. Acceptance with God, Eph. v. 27.-5. Holy confidence and security under all the difficulties and troubles of the present state, 2 Tim. i. 12.-7. Finally, eternal salvation, Rom. viii. 30. Rom. v. 18.

Thus we have given as comprehensive a view of the doctrine of justification as the nature of this work will admit; a doctrine which is founded upon the sacred Scriptures; and which, so far from leading to licentiousness, as some sup

||

pose, is of all others the most replete with motives to love, dependence, and obedience, Rom. vi. 1, 2. A doctrine which the primitive Christians held as constituting the very essence of their system; which our reformers considered as the most important point; which our venerable martyrs gloried in, and sealed with their blood; and which, ás the church of England observes, is a "very wholesome doctrine, and full of comfort." See Dr. Owen on Justification; Rawlins on Justification; Edwards's Sermons on ditto; Lime Street Lect. p. 350; Hervey's Theron and Aspasio, and Eleven Letters; Witherspoon's Connexion between Justification and Holiness; Gill and Ridgley's Div. but especially Booth's Reign of Grace, to which I am indebted for great part of the above article.

KEITHIANS, a party which separated from the Quakers in Pennsylvania, in the year 1691. They were headed by the famous George Keith, from whom they derived their name. Those who persisted in their separation, after their leader deserted them, practised baptism, and received the Lord's supper. This party were also called Quaker Baptists, because they retained the language, dress, and manner of the Quakers.

K.

[ocr errors]

closed a little of the filings of St. Peter's chain, kept with such devotion at Rome; and that these keys were worn in the bosom, as being supposed to contain some wonderful virtues! Such has been the superstition of past ages!!

KIRK SESSIONS, the name of a petty ecclesiastical judicatory in Scotland. Each parish according to its extent is divided into several particular districts, every one of which has its own elder and deacons to oversee it. A conKEYS, power of the, a term made sistory of the ministers, elders, and deause of in reference to ecclesiastical ju- cons of a parish form a kirk session. risdiction, denoting the power of ex- These meet once a week, the minister communicating and absolving. The being their moderator, but without a Romanists say that the pope has the negative voice. It regulates matters repower of the keys, and can open and lative to public worship, elections, cateshut paradise as he pleases; grounding chising, visitations, &c. It judges in their opinion on that expression of Jesus matters of less scandal ; but greater, as Christ to Peter-"I will give thee the adultery, are left to the presbytery, and keys of the kingdom of heaven," Matt. in all cases an appeal lies from it to the xvi. 19. But every one must see that presbytery.-Kirk sessions have likethis is an absolute perversion of Scrip-wise the care of the poor, and poor's ture; for the keys of the kingdom of funds. See PRESBYTERIANS. heaven most probably refer to the Gospel dispensation, and denote the power and authority of every faithful minister to preach the Gospel, administer the sacraments, and exercise government, that men may be admitted to or excluded from the church, as is proper. See ABSOLUTION.

KINDNESS, civil behaviour, favourable treatment, or a constant and habitual practice of friendly offices and benevolent actions. See CHARITY, GENTLENESS.

KNIPPERDOLINGS, a denomination in the 16th century; so called from Bertrand Knipperdoling, who taught In St. Gregory we read that it was that the righteous before the day of the custom for the popes to send a judgment shall have a monarchy on golden key to princes, wherein they in-earth, and the wicked be destroyed;

« ΠροηγούμενηΣυνέχεια »