that the meritorious cause of justification || through faith? God forbid: yea, we should not lie in himself, but in another. establish the law. Grace must have all the glory: not the law of works, but the law of faith, justifieth and saveth all believers. 28 Therefore we conclude, that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only is he not also of the Gentiles? Yes, of the Gentiles also 30 Seeing it is one God which shall justify the circumcision by faith, and uncircumcision through faith. Observe here, 1. The conclusion drawn by the apostle from all that he had been discoursing of in the foregoing chapters; namely, that God's way of justification of a guilty sinner is not by works done by him, but by faith in the Mediator, who hath satisfied the justice of God for him: Therefore we conclude, that a man is justified by faith without the deeds of the law. Learn thence, That justification from our past sins is by faith alone, without respect to any works of ours, done either before or since conversion. Observe 2. How the apostle doth extend his proposition universally to all sorts of persons, Jews and Gentiles, that is, the whole race of mankind; affirming, that God will justify circumcised believers and uncircumcised believers one and the same way, even by the way of grace and faith: It is one God which justifieth the circumcision by faith, and uncircumcision through faith. Where note, the argument is drawn from the unity or oneness of God, which is not to be understood so much of the unity of his essence and nature, as of his will and purpose; yet as God is one and the same unchangeable God in his nature, so is he as immutable in his will and purpose. Having therefore determined and declared his way of justifying all sinners to be one and the same to all nations, both Jew and Gentile, even by faith alone in his son Christ Jesus, no other way is to be expected from that God who is unchangeable in his purpose. Learn thence, that God's way and method of justifying all sinners, both Jews and Gentiles, great and small, is and ever will be the same, namely, by faith alone, without works. What false notions soever men may entertain in their minds about it, and when the pride of men has arraigned the wisdom of God never so much, the apostle's conclusion will remain like a rock unshaken, ver. 28. Therefore we conclude, that a man is justified by faith without the deeds of the law. 31 Do we then make void the law tion which our apostle uses to take away Observe here, The wise and holy cauthe calumny and reproach cast upon him by the adversaries of the doctrine of free justification by faith, as if this would render the law of God void and altogether useless: Do we then make void the law of God? As if he had said, "There may be those that will say so, but untruly; for we establish the law: because we acknowledge, that without exact obedience and conformity to the law, both in our nature and in our lives, as a rule of living, there can be no salvation."-Learn hence, that the doctrine of justification by faith alone, doth not overthrow but establish the law. Here note, That it is the moral, not ceremonial law, which the apostle speaks of. The ceremonial law is utterly abolished by the gospel; but the moral law is not abolished, but established by the gospel; or if abolished, it is only as a covenant, not as a rule. Christ has relaxed the law in point of danger, but not in point of duty; for the law is holy, just and good, and is not disannulled, but established, by the gospel: because by the gospel we obtain grace, in some measure to fulfil the law, and yield a sincere obedience to it; which, for the sake of Christ's perfect and spotless obedience, shall find a gracious acceptance with God. highest elevation of soul let us bless God for Jesus Christ, and for the gospel-revelation, which has so fully discovered and clearly revealed to us the only way of justification by faith in the Son of God, who hath loved us, and washed us from our sins in his own blood. To whom be glory and dominion for ever and ever. Amen. Therefore with the CHAP. IV. In the close of the foregoing chapter our apostle laid down a positive and peremptory conclusion, that a man is justified by faith without the works of the law. In this chapter he undertakes to confirm the truth of that conclusion, by instancing in the patriarch Abraham, the father of the faithful, who did not find justification and acceptance with God by virtue of his circumcision in the flesh, or any other works of obedience performed by him in the law, but by virtue of his faith, which was imputed and accounted to him for righteousness. From which instance of Abraham's justification by faith, the apostle infers the justification of all believers with him; for who doubts but that the children are justified after the same manner that their father was? This being the design and scope of the chapter, let us observe the force of the apostle's argument-verse the first. 28 2 For if Abraham were justified by ungodly, his faith is counted for rightworks, he hath whereof to glory; buteousness. not before God. Observe here, 1. The account which the As if the apostle had said, "What shall scripture gives of Abraham's justification: we say? Shall any one affirm, that Abra- it was by faith alone. He believed God, and ham our father found or obtained right- it was counted to him for righteousness; that eousness by or according to the flesh; that is, he firmly believed the promise of God, is, by being circumcised in the flesh, or by that he would give him a son, in whom all any works of righteousness which he had the families of the earth should be blessed. And by means of this faith, he was reckdone? surely no: for if Abraham were justified by circumcision, or any other oned or esteemed righteous before God, and not by means of his works. Observe, works of his own, he hath whereof to glory; that is, ground of boasting in these 2. The apostle's argument to prove that works, by which he was thus justified. Abraham was justified by faith, and not by But manifest it is, that he had not whereof works: had he works of perfect holiness, to boast and glory before God; therefore then in strict justice a reward might have he was not justified by circumcision, nor been expected by him as a due debt, and any works of his own." Learn hence, not given him in a way of grace and favour. For to him that worketh, that is, with That no righteousness of our own, no services we can perform, are sufficient to pro- a design and intent to obtain justification cure our justification in the sight of God; by his works, is the reward reckoned not of for if we are justified by our works, it must grace, but of debt, he having performed all be by works either before faith or after that was required in order to his being faith. Not before faith; for the corrup-righteous before God. But to him that worktion of nature and man's impotent condi- eth not; that is, who worketh not to the tion thereby, will give check to any such intent and end forementioned, namely to thought. Surely, unrighteousness cannot procure justification by working, but seeks make us righteous, no more than impurity that in a way of believing, his faith is can make us clean. Nor do works after counted for righteousness. To him that workfaith justify; for then a believer is not jus- eth not, but believeth, &c. We must not untified upon his believing, and faith is not derstand it absolutely; for he that believeth the justifying grace, but only a preparation worketh; but secundum quid, after a sort; to those works which justify; which is he is said not to work, because he worketh contrary to the whole strain of the apostle not with a design to stand righteous before throughout the epistle, who ascribes justi- God by his works. Again, by him that fication to faith in the blood of Christ worketh not, we are not to understand an without works. In short, no righteous- idle, lazy believer, that takes no care of the ness of man is perfect; therefore no right-duties of obedience; no, an idle faith is an eousness of man can be justifying. There is nothing that a man doth, but it is defective, and consequently has matter of condemnation in it: now that which is condemning, cannot be justifying: that which falls short of the holiness of the law, can never free us from the condemnatory senNow all tence and curse of the law. works after faith fall short of that perfection which the law requireth. Learn, 2. That the design of God was to justify us in such a way, as to strip us of pride. Not of works, lest any man should boast, says the apostle often. We are justified by faith, to exclude boasting, which would not have been excluded by the law of works. 3 For what saith the scripture ? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ineffectual faith, and can never be a saving faith. But the meaning is, he worketh not in a law sense, to the ends and intentions of the first covenant, to make up a righteousness to cover himself by his own working. Being convinced of his utter inability to work out his own righteousness by the law, and seeing all his endeavours to obey the law fall short of righteousness, he is therefore said in a law sense not to work, because he doth not work so as to answer the purpose and end of the law, which accepts of nothing short of perfect and complete obedience. And whereas it is here said, that God justifieth the ungodly; the meaning is, such as have been ungodly, not such as continue so. The apostle describes the temper and frame of their hearts and lives before justification, and not after it; as it found them, not as it leaves them. True, Christ justifies the ungodly, yet such as continue ungodly are not justified by him: we must bring credentials from our sanctification, to bear witness to the truth "of our justification. 6 Even as David also describeth || eousness many years before he was cirthe blessedness of the man unto whom cumcised, therefore the uncircumcised God imputeth righteousness without Gentiles, as well as the circumcised Jews, shall by faith be made partakers of the works, 7 Saying, Blessed are they same blessedness, unto which Abraham whose iniquities are forgiven, and was entitled before he was circumcised. whose sins are covered. 8 Blessed Learn hence, That God has appointed is the man to whom the Lord will not one and the same way and method for the justification and salvation of all persons, impute sin. circumcised and uncircumcised, Jew and Gentile, honourable and ignoble; namely, justification by faith in the blood of his Son, without which no church privileges, or spiritual prerogatives whatsoever, will entitle them to real blessedness. Cometh this blessedness on the circumcision only or upon the uncircumcision also? Abraham believed unto righteousness before he was circumcised; therefore the Gentiles by faith shall be accounted righteous, though they never be circumcised. Observe here, That to the example of Abraham, the apostle subjoins the testimony of David, Psal. xxxii. who describes the blessedness of that man to whom God imputeth righteousness, to wit, the righteousness of the Mediator, without any works brought before God to be justified by; saying, Blessed is the man whose transgression is forgiven, whose sin is covered and iniquity not imputed. Sin, in respect of the offence, is remitted; in respect of the filth or turpitude of it, is covered, in respect of the punishment, not imputed. This heap of words serve only to amplify and set forth the abundant grace of God in the act of pardoning sin. Learn hence, 1. That to pardon sin is God's prerogative; he forgiveth iniquity, and covereth transgression. 2. That pardon of sin is a covering of sin; not such a covering of sin, as that God cannot see it in a justified person to chastise him for it; but so covered as not to punish him with wrath and condemnation for it. Learn, 3. That God's act in pardoning and covering sin, is extensive and perfect, full and final. Iniquity, transgression, and sin, is forgiven, covered, and not imputed. Learn, 4. That transcendent is the blessedness of those whose iniquity is pardoned, and their transgressions covered. Blessedness, says the original, belongs to the man whose iniquity is forgiven, and whose sin is covered, and to whom the Lord will not impute transgressions. 9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. Here the apostle moves the question, namely, Whether the forementioned blessedness of pardon of sin and justification by faith, belongs to the circumcised Jews only, or to the uncircumcised Gentiles also? Which question carries with it the force of a strong affirmation, that seeming faith was imputed to Abraham for right 11 And he received the sign of circumcision; a seal of the righteousness of the faith which he had, yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. Here the apostle declares the reason why, and the end for which, Abraham was circumcised, seeing he was justified by faith in the promised Messiah, long before circumcision. He tells us, that Abraham received circumcision as a sign and seal of the covenant made with him, and to his seed, Gen. xvi. and as an obligation that the righteousness of faith was the true way for a sinner to become righteous; which righteousness Abraham had obtained whilst he was uncircumcised, that so he might be the father in a spiritual sense of all believers, both Jews and Gentiles, who imitated him in his faith, and in the holiness Note here, and obedience of his life. 1. The person instituting the sacrament of circumcision; God and not Abraham. He received circumcision; that is by the appointment of God he was circumcised. Sacraments must be of divine institution, not of human invention. The church can make no sacraments; her duty is with care and caution to administer them. There is a fourfold word requisite to a sacrament: a word of institution, a word of command, a word of promise, a word of blessing. The law, but through the righteousness of elements are ciphers; 'tis the institution faith. makes them figures. Divine institution is as necessary to a sacrament as a royal inscription is to current money. Note, 2. The nature of sacraments in general, and of circumcision in particular. They are signs and seals: He received the sign of circumcision: a seal of the righteousness of faith. The circumcision, 1. Was a sign and token of the covenant which God made with Abraham and the Jews, It was a commemorative sign of God's covenant with Abraham: a representative sign of Abraham's faith and obedience towards God: a demonstrative sign of original sin, and the depravity of human nature: a discriminating and distinguishing sign of the true church and people of God from all the rest of the world, an initiating sign by which all strangers, that were received into the commonwealth of Israel, were admitted into the Jewish church: and, lastly it was a prefigurative sign of baptism, which in the Christian church was to succeed in the room of circumcision. 2. Circumcision was not a sign only, but a seal also: A seal of the righteousness of faith; it was a seal both on God's part, and on Abraham's also. A seal on God's part, to confirm all the promises made to Abraham and his seed. 3. A seal both on his and their parts; to bind them to renounce the service of all other gods, and to oblige them to the observation of the whole law. Note, lastly, the character and description here given of true believers; they are such as walk in the steps of faithful Abraham. They have not only Abraham to their father, but they walk in the footsteps of their father's faith. As Abraham readily obeyed the call of God, so do they. As Abraham left his idolatrous country and kindred, and though he had opportunity of returning, yet never returned more; so do the faithful sons and daughters of Abraham leave all known sins' and no temptations can prevail with them to return to the delightful practice of them. Did Abraham break through all impediments, difficulties, and discouragements whatsoever? so do and will all those that tread in the faith of their father Abraham surmount all difficulties, bid defiance to all dangers, that they may yield a ready, cheerful, and persevering obedience to the commands of the God of Abraham. Few of the children of Abraham's flesh, but all the children of his faith, do thus walk in the steps of their renowned father. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed through the That is, the great promise which God made to Abraham and his seed, that they should possess that rich and pleasant part of the world, the land of Canaan, under which also heaven itself was typically promised and comprehended, was not made upon condition of their performing perfect obedience to the law, but they were to obtain it by faith; that is, by trusting to, and depending upon, the gracious promise of a faithful God. Note here, The argument couched for justification by faith without works, which is the apostle's grand scope, design, and drift: it runs thus, "If the promise made to the father of the faithful was accomplished, not by legal faith; then it follows, that all his children obedience, but by the righteousness of are justified by faith, as Abraham their father was. But the promise of the earthly inheritance, and under it of the heavenly one, was accomplished not by the law, but by the righteousness of Abraham's faith; therefore justification is not to be expected by the works of the law, but by faith alone." 14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect; That is, If they which seek to be justified by the works of the law be heirs of this promised inheritance, then faith, that is, the way of justification by faith prescribed by God, is to no purpose; for to what end should we by faith seek righteousness in another, if by our legal obedience we can find it in ourselves? Here then lies couched another argument, to confirm the apostle's doctrine of justification by faith: thus, That only justifies, unto which a gracious promise of justification is made; but no such promise is made to any man for his weak and imperfect keeping of the || law, but for his believing there is; therefore by the law there can be no justification, but by faith only. 15 Because the law worketh wrath, For where no law is, there is no transgression. Here the apostle suggests another reason, why no justification can be expected by the law, because it condemns rather than justifies. The law worketh wrath: That is, it discovers the wrath of God due to our transgression, and then pronounces conthere no law, either natural or revealed, demnation upon the transgressor; for were there would be no transgression, and consequently no condemnation. Here observe, 16 Therefore it is of faith, that it might be by grace: to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. 1. The use of the law; it discovers sin, it || ing the same for and upon account of sunconvinces of sin, it condemns for sin, it dry excellencies which are found in it. denounces the wrath of God due unto sin. And here, 1. He takes notice how AbraAnd note, 2. The apostle's argument for ham's faith was strongly acted and exerthe use of the law: he infers an utter im- cised on the Almighty power of God: He possibility of being justified by the law. believed in God, who quickeneth the dead, and That which condemns cannot justify; but || calleth those things that are not as though they the law of God condemns the sinner for were; that is, the Lord having promised to his transgression; therefore it can never make Abraham the father of many nabe the instrument and means of his justi- tions, when he had no seed, nor was ever fication. likely to have any, he believed the things to be both credible and possible, because God had spoken it, how improbable soever. And although, with respect to generation, he looked upon Sarah's body, and his own, as good as dead; for she was barren, and past bearing, and he was an hundred years old, and past all hopes of having a child; yet he exercised his faith on the promise and power of God, who quickeneth the dead, that is, his own dead body, and Sarah's barren womb. And calleth those things which be not, (that is, the Gentiles, which were not then a people,) as if they were. Learn hence, that it is a noble act and exercise of faith to believe God upon his bare word, and to assent to truth, though never so improbable. As whatever God doeth is good, because he doeth it; so whatever God says is true, because he speaks it: and accordingly, faith, which is an assent of the understanding to what God reveals, depends upon the veracity of God, for making good his own word, and fulfilling his own pro The apostle here assigns a double cause, why the wisdom of God has appointed justification and salvation to be obtained in the way of faith; namely, 1. That it might be of free and undeserved grace and favour; for to be justified by faith and by grace, are all one with the apostle. And, 2. That the promise might be sure to all the seed; That is, that God's promise might stand firm and sure to all the believing seed of Abraham, not only to all the children of his flesh, to whom the law was given, but to all the children of his faith, even Gentiles as well as Jews; he being the father of all that believe, whether Jews or Gentiles. Learn hence, That if our jus-mise. Faith has a threefold excellency: tification and salvation did depend upon our performing perfect obedience to the law, it would never be sure, but always uncertain, because of our impotency and weakness to keep and observe it. The apostle, chap. viii. 3, tells us, That the law is weak through the flesh: though the truth is, the law is not weak to us, but we are weak to that; the law has the same authority for commanding that ever it had, but we have not the same ability for obeying. "Tis our wickedness that is the sole cause of the law's weakness: had every man the same integrity, the law would have the same ability that ever it had, both to justify and save us. 17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not, as though they were. Our apostle in this, and the following verses, enters upon a high commendation of Abraham's faith, magnifying and extoll it assents to the truths of God, though never so improbable; it puts men upon duties, though seemingly unreasonable; (witness Abraham's offering up Isaac :) and it enables to bear sufferings, be they never so afflictive. But from believing plain contradictions and impossibilities, as the church of Rome would have us in the point of transubstantiation, faith desires there to be excused. Observe here, 2. That as Abraham's faith exceedingly honoured God; so God highly honours Abraham's faith, making him like himself, a father of many nations. As God is an universal Father, not of one, but of all nations, so was Abraham; as God is their spiritual Father, not by carnal generation, so was Abraham. God made faithful Abraham like himself, a father not of this or that nation only, but universally of all believers among all nations, believing after his example. Thus Abraham's faith ho nours God, and God honours Abraham's faith, styling him the father of the faithful throughout all generations. 18 Who against hope believed in |