Circular Letter. The Licking Association, Ky., to the Churches she represents: 1837

Circular Letter.

The Licking Association

Ky., to the Churches she represents:

Beloved Brethren and Sisters: Having been permitted to enjoy another interview with each other in our associate relation, it is our privilege, and we esteem it a pleasure, again to address you upon that which, if desirable, should be the all-engrossing topic with the followers of the Lamb, viz, the plan ordained of God for the recovery of poor lost and wretched sinners.

Our minutes will inform you of the disposition made of such business as claimed the attention of the Association.

Forasmuch as there may be, and probably is, some discrepancy in our views about the doctrine of justification, we have selected that as an appropriate subject for a circular.

Justification is a legal term and stands opposed to condemnation. The latter is procured by the violation of the law. The former results from conformity to the preceptive requisitions of law—a perfect righteousness.

That “all have sinned and come short of the glory of God” is a truth not only abundantly supported by the scriptures, but is incorporated with the experience of all the subjects of regeneration. “There is none righteous, no, not one.” If then the whole human family has sinned against God, and in themselves are entirely destitute of righteousness, the question may well be asked, how can man stand justified before the throne of God? We answer, not in his own, but in the righteousness of another. And that righteousness, legally as well as graciously imputed to him. Hence, irrespective of divine union with the Lord Jesus, we are unable to perceive how his righteousness can be appropriately imputed to sinners. We conceive that the apostle in his fifth chapter to the church at Rome has laid down such premises as to remove much of the difficulty in arriving at a solution of the question, How can man who is a sinner stand justified before God? He represents Adam the first, as the head and progenitor of all his natural seed, who concentrated their natural existence in him; hence he says, “Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” We presume it will not be contended that they only sinned in purpose but actually, representatively. If then, it is admitted, that the seed of the first Adam sinned in their natural head, more than five thousand, seven hundred years before they were born, is it a thing entirely incredible, that the seed of the second Adam, the Lord from heaven, should have been justified in him, not in purpose, but actually, from eternity; forasmuch as they never sinned representatively in their spiritual head, “who did no sin, neither was guile found in his mouth?” Of the church, it is said, “according as he hath chosen us in him [Christ] before the foundation of the world, that we should be holy and without blame before him in love.” Again, “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” And again, “and hath put all things under his feet, and gave him to be head over all things to the church which is his BODY, the FULLNESS OF HIM that filleth all in all.” That the spiritual seed sustains a two-fold relation, whence arises the warfare felt in every Christian’s experience, we presume will not be denied by any who are “taught of the Lord.” The principle of sin is derived from the first man, who “is of the earth earthy,” and the principle of holiness, from the second man, who is “the Lord from heaven.” If the root be holy, so are the branches.” The natural root having become contaminated, we can readily account for the unholy practice of the first branch, which was developed from that root. “And wherefore slew he him? because his own works were evil, and his brother’s righteous.”

We should never forget that it was in our natural relation to Adam the first that we sinned against God. In their divine relation to Christ, the children of the promise never sinned; consequently, in him they were always righteous, and of necessity always justified.

We know of no Jesus, only in relation to his people; no head, only in relation to the body; no husband, only in relation to the bride; no shepherd, only in relation to the sheep. If Jesus has ever sustained the appellation of head, husband, shepherd, saviour, the church has ever sustained that of body, bride, sheep, saved. In these senses, she has no separate existence from him,—“Now ye are the body of Christ, and members in particular.” “When Christ, who is our life, shall appear, then shall we also appear with him in glory.”

If we were capable of sinning against God in our natural head, 5857 years ago, certainly we were as capable of righteousness in Christ, our spiritual head, ere time began.

In view of that everlasting righteousness which the church had in Christ, we hear the Lord say to her, “Since thou wast precious in my sight, thou hast been honorable, and I have loved thee.” “Yea, I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee.” But the question occurs, has there been a time in which the spiritual seed did not appear really righteous before God? We answer, if there has, then there is no justification of the church, forasmuch as “he is in one mind, and who can turn him?” It may be asked, as “all have sinned,” what became of their sins, out of which grows condemnation? We answer, they were imputed to Christ, and his righteousness imputed to them “from everlasting or ever the earth was.” If you set a post perpendicularly balanced, of precisely the same weight on either side, it will remain erect, unless additional weight is applied to one side or the other. Christ stood erect. Now apply the sins of his people to one side, and his righteousness, which is commensurate with the requisitions of law, to the other, and he never could have been subjected to fall as an expiatory sacrifice for sin. But place the sins of the church upon him, and his righteousness upon her, and we readily discover how the law can take hold of him; how justice could say “pay that thou owest;” and how the Father did say, “awake, O sword against my shepherd, against the man that is my fellow, saith the Lord, smite the shepherd and the sheep shall be scattered;” again, “For he hath made him [Jesus] to be sin for us [the church] who knew no sin, that we [the church] might be made the righteousness of God in him;” again, “Who was delivered for our offences, and was raised again for our justification;” and again, “Who, his own self-bare, our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the shepherd and bishop of your souls.”

The Apostle said, “Blessed is the man to whom the Lord will not impute sin.” Again, “Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works.” We ask, is not the converse of these propositions equally true? viz: Cursed is the man to whom the Lord will impute sin? “Christ hath redeemed us from the curse of the law, being made a curse for us.” The Apostle said in 2nd Cor. v. 19.—“To-wit, that God was, in Christ, reconciling the world unto himself, NOT IMPUTING THEIR TRESPASSES UNTO THEM; and hath committed unto us, the word of reconciliation.” We ask, in the absence of sin, which was never imputed to the children of the promise, what hindered their everlasting justification? Does any answer, the want of faith in the object or sacrifice. We reply, it is not faith, but its object—the righteousness of Christ which justifies; and that righteousness was either perfect before faith came, or it was not. If it was perfect antecedently to faith, we again ask what prevented the justification of its subjects? Inevitably, it will not be contended that faith, which, although it is the gift of God, is nevertheless the act of the creature (the new creature), perfects the righteousness of Christ? If it were so, then justification would be by works. Paul speaks of faith thus: “The work of faith, labor of love, and patience of hope.” It is said that man has said that the righteousness of Christ is not ours, until we believe it to be so. What absurdities are involved in such a hypothesis? Faith has just as much to do with our Predestination, Election, Redemption, or calling as it has with our justification. Where is the reader and believer, indeed, in the Bible, who is so stupid as to contend that we were not predestinated, elected, redeemed, called, and sanctified before we exercised faith? If this idea were true, then indeed, would some have been the subjects of faith, for the apostle has said, “Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began.” The release of the prisoner from prison, who was placed there for debt, does not justify him, but is only a result of justification—nor will his belief that he has paid the debt justify his release.—Neither does faith in the righteousness of Christ justify the soul before God. That righteousness existed before faith apprehended it. “In his days Judah shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be called, The LORD OUR RIGHTEOUSNESS,” Jer. xxiii. 6. The identity of the Church with Christ, and propriety of applying his everlasting righteousness to her is more fully seen by reference to Jer. xxxiii. 16. “In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, The LORD OUR RIGHTEOUSNESS.”

It is cheerfully granted that faith is indispensable to appropriate that righteousness to ourselves, whence flows that “peace which passeth knowledge.” But it is asked, do Christians feel more righteous in themselves subsequently, than antecedently to faith? We presume there is not one in the camp of Israel who will say he does. Gospel faith is found alone in those who are “born of the spirit”—who, after God, are created in righteousness and true holiness.” Faith is designed to lead us to a knowledge of God, against whom we have sinned; to convince us of the true nature and just demerit of sin—to lead us to a knowledge of our impotency—our insufficiency—and ultimately lead the soul to Jesus,—“Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” “The way, the truth, and the life.”

Of Jesus it is said, “But now once in the end of the world (the Jewish economy) hath he (Jesus) appeared to put away sin by the sacrifice of himself.” Heb. ix. 26. He either did or he did not put away sin, eighteen hundred and four years since. If he did not, then none would be saved, forasmuch as “there remaineth no more sacrifice for sin.” If he did put away the sins of his people, what could prevent their justification? If the righteousness of Christ was not as efficacious there, because five hundred years before the sacrifice or oblation was offered, as at any time since, what became of Abel and all the blood bought, who died anterior to the “offering himself once for all.” The apostle said—“For by one offering he hath PERFECTED FOREVER THEM THAT ARE SANCTIFIED.” Heb. x. 14. The truth is that all who went to heaven before Christ came into the world, went there clad in the same perfect righteousness, in which those who have gone since, and may yet go, will be found clothed. If we are “accepted,” it is “in the beloved.” “And ye are complete in him.” We could not be complete in him if he were not complete. If he has ever been complete (wanting nothing), then the Church has ever been recognized as complete in him. Hence, “no weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.”

We are not entirely ignorant of the devices of our adversary, the Devil, nor of his ministers. They will attempt to alarm the uninformed—to attach consequences to the doctrine of justification by grace, which do not belong to that precious doctrine. Their object is to excite prejudice against and persecution of those who fearlessly maintain that truth. We ask, what is there in justification by grace, more than in Predestination, Eternal Election, Eternal Redemption, or “Salvation is of the Lord?” In the last declaration, which every Christian believes, is the doctrine of God’s sovereignty, and it is that which ungodly professors hate. Brethren, “be not deceived; God is not mocked, for he that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting.”

Brethren, we exhort you to search the Scriptures, remembering that God has said, “If any of you lack wisdom, let him ask of God, that giveth to all liberally and upbraideth not; and it shall be given him.” Jas. i. 5.

The grace of our Lord Jesus Christ be with you all, Amen.

Done by order of the Association.
Attest: T. P. DUDLEY, Moderator.
JAMES M. CLARKSON, Clerk