30. Seeing it is one God] ETELAEP &is & Ocos this has been rendered, seeing God is one. It however makes little differ-conscience, and Christ in the heart, save the soul.--Christ has ence in the sense; the apostle's meaning most evidently is, it is one and the same God, who made both Jews and Gentiles, who shall justify, pardon the circumcision, the believing Jews, by faith and the uncircumcision, the believing Gentiles, by the same faith; as there is but one Saviour, and one atonement provided for the whole.

It is fanciful to suppose, that the apostle has one meaning when he says, &K #56WS, BY faith: and a different meaning, when he says, dia rns risεws, THROUGH faith. Both the prepositions are to be understood in precisely the same sense; only the addition of the article rns, in the last case, extends and more pointedly ascertains the meaning. It is one and the same God, who shall justify the believing Jews by faith; and the believing Gentiles, dia rs ISεws, by THAT SAME faith.

31. Do we then make void the law_through_faith] 1. By law here we may understand the whole of the Mosaic law, in its rites and ceremonies: of which, Jesus Christ was the sub. ject and the end. All that law had respect to him: and the doctrine of faith in Christ Jesus, which the Christian religion

Abraham was not justified

ROMANS.

CHAPTER IV.

by works, but by faith

Abraham was justified by faith, and not by the works of the law; for his faith was imputed to him for righteousness, 1–5. David also bears testimony to the same doctrine, 6-8. Abraham, the father of the Jewish race, was justified by faith, even before he was circumcised: therefore salvation must be of the Gentiles as well as the Jews, 9-12. And the promise that all the nations of the earth should be blessed in him, was made to him while he was in an uncircumcised state; and therefore, if salvation were of the Jews alone, the law that was given after the promise, would make the promise of no effect, 13-17. Description of Abraham's faith, and its effects, 18-22. This account is left on record for our salvation, that we might believe on Christ, who was delivered for our offences, and raised again for our justification, 23–25 [A. M. cir. 4062. A. D. cir. 58. An. Olymp. cir. CCIX. 2. A. U. C. cir. 811.]

WHAT shall we then say that Abraham, our father as

W pertaining to the flesh, hath found 7

2 For, if Abraham were justified by works, he hath whereof to glory; but not before God.

3 For, what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.

4 Now d 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 jus-
tifieth the ungodly, his faith is counted for righteousness.
6 Even as David also describeth the blessedness of the man,
unto whom God imputeth righteousness without works,

a Isa 51.2. Matt 3 9. John 8.33, 39. 2 Cor. 11.22.-b Chap. 3.20, 27, 28.—c Gen. 15. 6. Gal.3.6. James 2.23,

7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

8 Blessed is the man to whom the Lord will not impate sin. 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.

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, d Chap. 11.6.-e Josh.24.2-f Psa. 32.1, 2-g Gen 17. 10.-h Luke 19 9 Ver. 12,16 Gal. 3.7.

2. For, if Abraham were justified by works] The Jew pro ceeds: I conclude therefore, that Abraham was justified by works, or by his obedience to this law of circumcision: and, consequently, he has cause for glorying, kavyŋpa, to exult in something which he has done to entitle him to these bless ings. Now, it is evident that he has this glorying, and consequently that he was justified by works.

NOTES. The apostle, having proved in the foregoing chap- he obtained a grant of extraordinary blessings, then, accord ter, that neither Jews nor Gentiles have a right to the blessing to your own concession, chap. iii. 27. he might ascribe his ings of God's peculiar kingdom, otherwise than by grace, justification to something in himself; and, consequently, so which is as free for the one as the other; in this chapter ad- may we too, in his right; and if so, this will exclude all those vances a new argument, to convince the Jew, and to show the who are not circumcised as we are. believing Gentile, in a clear light, the high value, and strong security, of the mercies freely bestowed on them in the Gospel: and at the same time, to display the scheme of Divine Providence, as laid in the counsel and will of God. His argument is taken from Abraham's case: Abraham was the father and head of the Jewish nation: he had been an idolater, but God pardoned him, and took him and his posterity into his special covenant: and bestowed upon them many extraordinary blessings above the rest of mankind: and it is evident, that Abraham was not justified by any obedience to law, or rule of right action, but in the only way in which a sinner can be justified, by prerogative, or the mercy of the law. giver. Now, this is the very same way in which the Gospel saves the believing Gentiles, and gives them a part in the blessings of God's covenant. Why then should the Jews op pose the Gentiles? especially as the Gentiles were actually included in the covenant made with Abraham; for the proinise, Gen. xvii. 4. stated, that he should be the father of many na tions; consequently, the covenant being made with Abraham, as the head, or father of many nations, all, in any nation who stood on the same religious principle with him, were his seed, and with him interested in the same covenant. But Abraham stood by faith in the mercy of God, pardoning his idolatry; and upon this foot the believing Gentiles stand in the Gospel; and therefore they are the seed of Abraham, and included in the covenant and promise made to him.

APOSTLE-But not before God] These seem to be the apos tle's words, and contain the beginning of his answer to the ar guments of the Jew: as if he had said-Allowing that Abra ham might glory in being called from heathenish darkness into such marvellous light; and exult in the privileges which God had granted to him. Yet this glorying was not before God, as a reason why those privileges should be granted; the glorying itself being a consequence of these very privileges. 3. For, what saith the scripture }} The scriptural account of this transaction, Gen. xv. 6. is decisive; for, there it is said, Abraham believed God, and it was counted, éλoytoon, it was reck oned to him for righteousness; c15 dikatoσveny, for justification, 4. Now to him that worketh is the reward not reckoned of grace, but of debt.] Therefore, if Abraham had been justi fied by works, the blessings he received would have been given to him as a reirard for those works; and consequently his be lieving could have had no part in his justification; and his faith would have been useless.

5. But to him that worketh not] Which was the case with To all this the apostle knew well it would be objected; that Abraham, for he was called when he was ungodly, i. e. an it was not faith alone that gave Abraham a right to the bless-idolater; and, on his believing, was freely justified: and, as ings of the covenant, but his obedience to the law of circum cision; and this being peculiar to the Jewish nation, gave them an interest in the Abrahamic covenant; and that, conse quently, whoever among the Gentiles would be interested in that covenant, ought to embrace Judaism, become circumcised, and thus come under obligation to the whole law. With this very objection the apostle very dexterously introduces his argument, ver. 1, 2. Shows that, according to the Scripture account, Abraham was justified by faith, ver. 3-5. explains the nature of that justification by a quotation out of the Psalms, ver. 6-9. proves that Abraham was justified long before he was circumcised, ver. 9-11. that the believing Gentiles are his seed, to whom the promise belongs, as well as the believing Jews, ver. 12-17. and he describes Abraham's faith, in order to explain the faith of the Gospel, ver. 17-25. See Dr. Taylor's notes. We may still suppose that the dialogue is carried on between the apostle and the Jew; and it will make the subjects still more clear to assign to each his respective part. The Jew asks a single question, which is contained in the 1st, and part of the 2d verses. And the apostle's answer takes up the rest of the chapter.

all men have sinned, none can be justified by works; and therefore, justification, if it take place at all. must take place in behalf of the ungodly, forasmuch as all mankind are such Now, as Abraham's state and mode, in which he was justified, are the plan and rule according to which God purposes to save men; and as his state was ungodly, and the mode of his justification was by faith in the goodness and mercy of God; and this is precisely the state of Jews and Gentiles at present: there can be no other mode of justification than by faith in that Christ who is Abraham's seed; and in whom, accord ing to the promise, all the nations of the earth are to be blessed It is necessary to observe here, in order to prevent confu sion and misapprehension, that although the verb dikatow has a variety of senses in the New Testament, yet here it is to be taken as implying the pardon of sin; receiving a personin. to the favour of God. See these different acceptations cited in the note on chap. i. ver. 17. and particularly under No. 7. It is also necessary to observe, that our translators render the verb Aoyopat differently, in different parts of this chapter It is rendered counted, ver. 3, 5. reckoned, ver. 4, 9, 10 in. puted, ver. 6, 8, 11, 22, 23, and 24. Reckoned is probably the best sense in all these places

6. Even as David also, &c.] David, in Psal. xxxii. 1, 2 gives us also the true notion of this way of justification, i e by faith, without the merit of works, where he says

Verse 1. JEW. What shall we then say that Abraham, our father as pertaining to the flesh, hath found?] The Kara caoka, pertaining to the flesh, must here refer to the sign in Abraham's flesh, viz. his circumcision on which the Jew would found his right to peculiar blessings. That this is 7. Blessed are they whose iniquities are forgiven) That is, the meaning of Kara σapka, according to the flesh, Dr. Taylor the man is truly happy whose iniquities, di avertat, his trans has proved by a collation of several scriptures, which it is not gressions of the lair, are forgiven; for by these he was ex necessary to produce here. We may, therefore, suppose the posed to the most grievous punishment. Whose sins at apaoJew arguing thus: But you set your argument on a wrong foot-rtat, his innumerable deriations from the strict rule of truth ing, viz. the corrupt state of our nation; whereas we hold our prerogative above the rest of mankind, from Abraham, who is our father; and we have a right to the blessings of God's peculiar kingdom, in virtue of the promise made to him: his 8. Blessed is the man to whom the Lord will not impute sin.] justification is the ground of ours. Now what shall we make That man is truly happy, to whose charge God does not reckon of his case, on your principles? Of what use was his obedisin: that is, they alone are happy who are redeemed from the ence to the law of circumcision, if it did not give him a right curse of the law, and the consequence of their ungodly life, to the blessing of God? And if, by his obedience to that law, by having their sins freely forgiven, through the merey of God

and righteousness, are covered, entirely removed out of sight, and thrown into oblivion. See the meaning of the word sin, in the note on Gen. xíiì. 13.

The promise of salvation is made

CHAPTER IV.

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 uncir cumcised.

13 For the promise that he should be the heir of the world, eas not to Abraham, or to his seed through the law; but through the righteousness of faith.

Glen. 17.4, &c. Gal 3:29 -k Gal 3.18-1 Ch. 3.20. & 5. 13, 20, & 7,8, 10, 11. 1 Cor. 15 56 2 Cor. 37,9 Gal.3.10, 19. 1 John 5 4.

9. Cometh this blessedness-upon the circumcision only] The word povov, only, is very properly supplied by our translators, and indeed is found in some excellent MSS. and is here quite necessary to complete the sense. The apostl 's question is very nervous. If this pardon, granted in this way, be essential to happiness; and David says it is so: then is it the privilege of the Jews exclusively this cannot be; for as it is by the mere mercy of God, through faith, the cir. rumcision cannot even claim it. But if God offer it to the circumcision, not because they have been obedient, for they also have sinned, but because of his mere mercy: then, of course, the same blessedness may be offered to the Gentiles who believe in the Lord Jesus. And this is evident: for re say, following our own scriptures, that faith was reckoned to Abraham for righteousness: he had no merit, he was an idolater; but he believed in God, and his faith was reckoned to him, tis dikawσvvny, in reference to his justification; he brought faith, when he could not bring works; and God accepted his faith in the place of obedience; and this became the instrumental cause of his justification.

10. How was it then reckoned?] In what circumstances was Abraham, when this blessing was bestowed upon him? When he was circumcised, or before?

Not in circumcision, but in uncircumcision.] Faith was reckoned to Abraham for justification, as we read Gen. xv. 6. (where see the note,) but circumcision was not instituted till about fourteen or fifteen years after, Gen. xvii. 1, &c. for faith was reckoned to Abraham for righteousness or justification, at least one year before Ishinael was born; compare Gen. xv. and xvi. At Ishmael's birth, he was 86 years of age, Gen. xv. 16. and at the institution of circumcision, Ishmael was 13, and Abraham 99 years old.-See Gen. xvii. 24, 25. and see Dr. Taylor.

to the Gentiles through Abraham.

4 For, if they which are of the law be heirs, faith is made void, and the promise made of none effect:

15 Because the law worketh wrath; for where no law is, there is no transgression.

16 Therefore it is of faith, that it might be by grace; n 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,

17 (As it is written, P I have made thee a father of many na m Chap. 3.24. & 9. 11. & 11.29. Gal.3,16. & 18,30.-n Gal. 3. 22.- Isaiah 51.2. Chap. 9.5-p (ien 17.5

covenant, in which the Gentiles are included. This is an unanswerable conclusion; and must, on this point, for ever con. found the Jews.

13. For the promise that he should be the heir of the world This promise intimated that he should be the medium through whom the mercy of God should be communicated to the world, to both Jews and Gentiles; and the manner in which he was justified, be the rule and manner according to which all men should expect this blessing. Abraham is here represented as having all the world given to him as his inheri tance; because, in him, all nations of the earth are blessed; this must therefore relate to their being all interested in the Abrahamic covenant: and every person, now that the cove nant is fully explained, has the privilege of claiming justification through faith, by the blood of the Lamb, in virtue of this original grant.

14. For, if they which are of the law be heirs] If the Jews only be heirs of the promise made to Abraham, and that on the ground of prior obedience to the law; then faith is made void; is entirely useless; and the promise, which was made to faith, is made of none effect.

15. Because the law worketh wrath] For law, vopos, any law or rule of duty. No law makes provision for the exercise of mercy, for it worketh wrath: opyny, punishment for the disobedient. Law necessarily subjects the transgressor to punishment; for where no law is, where no rule of duty is enacted and acknowledged, there is no transgression: and, where there is no transgression, there can be no punish ment; for there is no law to enforce it. But the Jews have a law which they have broken; and now they are exposed to the penal sanctions of that law; and if the promises of par don without the works of the law, do not extend to them, they must be finally miserable; because they have all broken the law, and the law exacts punishment. This was a home stroke; and the argument is unanswerable.

11. And he received the sign of circumcision, a seal, &c.] So far was obedience to the law of circumcision, from being the reason of his justification, that he not only received this Justification before he was circumcised: but be received the sign of circumcision, as a seal of the pardon which he had before actually received. And thus he became the father, the great head and representative of all them that believe; particularly the Gentiles, who are now in precisely the same state in which Abraham was, when he received the mercy of God. Hence it appears, says Dr. Taylor, that the covenant established with Abraham, Gen. xvii. 2-15. is the same with that Gen. xii. 2, 3, and xv. 5, &c. for circumcision was not a seal of any new grant, but of the justification and promise which Abraham had received before he was circumcised: and that justification and promise included the Gospel covenant, in which we are now interested. St. Paul refers to this Galat. ii. 8. the Scripture foreseeing that God would justify us hea thens, through faith, preached before, the Gospel unto Abra-favour of God, in its own nature, requires faith in us; and ham saying, in thee shall all nations be blessed. The whole of the apostle's argument in this 4th chapter to the Romans, proves that we, believing Gentiles, are the seed of Abraham; to whorn, as well as to himself, the promise was made; and that the promise made to him, is the same, in effect, as that promise which is now made to us; consequently, it is the Abrahamic covenant in which we now stand; and any argument taken from the nature of that covenant, and applied to ourselves, must be good and valid. It is also undeniably evi-lows that the blessing is not due in strict justice, nor on the dent from this 11th verse, as well as from Gen. xvii. 1-11. that circumcision was a seal or sign of the Gospel covenant to which we now stand. See Taylor.

There is nothing more common in the Jewish writers than the words roth, SIGN; and on chotham, SEAL: as signifying the mark in the flesh, by the rite of circumcision, see on Gen. iv, 15. SOHAR Genes. fol. 41. col. 161. has these words: And God set a mark upon Cain; this mark was the sign of the covenant of circumcision. TARGUM, Cant. iii. 8. the seal of circumcision is in your flesh; as Abraham was sealed in the flesh. YALCUT RUBENI, fol. 64. Joseph did not defile the sign of the holy covenant; i. e. he did not commit adultery with the wife of Potiphar. Liber Cosri, part i. c. 115. p 70. Circumcision is a divine sign which God has placed on the member of concupiscence, to the end that we may overcome evil desire. SHEMOTH RABBA, sect. xix. fol. 118. Ye shall not eat the pass-over, unless the SEAL of Abraham be in your flesh. Yalcut Rubeni, fol. 36. God said to Abraham, I will seal thy flesh. Sohar Levit. fol. 6. Abraham was sealed with the holy seal. See Schoettgen.

12 And the father of circumcision] He is also the head and vepresentative of all the circumcision, of all the Jews, who walk in the steps of that faith; who seek for justification by faith only, and not by the works of the law; for this was the faith that Abraham had, before he received circumcision. So that the Jews, to be saved, must come under that Abrahamic

16. Therefore it is of faith, that it might be by grace] On this account the pronise is mercifully grounded, not on obedience to a law, but on the infinite goodness of God: and thus the promise is sure to all the seed, to all, both Jews and Gentiles, who, believing in Christ Jesus, have a right to all the blessings contained in the Abrahamic covenant. All the seed necessarily comprehends all mankind. Of the Gentiles there can be no doubt, for the promise was given to Abraham while he was a Gentile; and the salvation of the Jews may be inferred, because they all sprang from him, after he became an heir of the righteousness or justification which is received by faith: for he is the father of us all, both Jews and Gentiles. Dr. Taylor has an excellent note on this verse. "Here," says he, "it should be well observed that faith and grace do mutually and necessarily infer each other. For the grace and faith, on our part, in its own nature, supposes the grace or fa your of God. If any blessing is the gift of God, in order to influence our temper and behaviour; then, in the very nature of things, it is necessary that we be sensible of this blessing, and persuaded of the grace of God that bestows it; otherwise it is not possible we should improve it. On the other hand, if faith in the goodness of God with regard to any blessing, i the principle of our religious hopes and action; then it folfoot of law, but that it is the free gift of divine goodness. If the promise to Abraham and his seed be of faith on their part; then it is of grace on the part of God. And it is of faith, that it might be by grace: grace being the mere good will of the donor, is free and open to all whom he chooses to make the objects of it; and the divine wisdom appointed faith to be the condition of the promise; because faith is, on our part, the most simple principle, bearing an exact correspondence to grace, and reaching as far as that can extend; that so the happy effects of the promise might extend far and wide, take in the largest compass, and be confined to no condition, but what is merely necessary, in the nature of things."

17. As it is written, I have made thee a father] That Abraham's being a father of many nations, has relation to the covenant of God made with him, may be seen Gen. xvii. 4, 5. Behold, my covenant is with thee, and thou shalt be a father of many nations: neither shall thy name any more be called Abram; but thy name shall be called Abraham, for a father of many nations have I made thee, i. e. he was constituted the head of many nations by virtue of the covenant which God made then with him.

God, who quickeneth the dead, &c.] God is the most proper object of trust and dependance; for being almighty, eter nal, and unchangeable, he can even raise the dead to life; and call these things which be not, as though they were. He is the Creator, he gave being when there was none: he can

tions,) 9 before him whom he believed, even God, who
quickeneth the dead, and calleth those things which be not
as though they were. diy

18 Who, against hope, believed in hope, that he might be
come the father of many nations, according to that which was
spoken, So shall thy seed be.

19 And being not weak in faith, he considered not his own body now dead, when he was about one hundred years old, neither yet the deadness of Sarah's womb:

20 He staggered not at the promise of God through unbe9 Or, like unto him.-r Ch.S. 11. Epl 2.1,5-s Ch 9.26. 1 Cor. 1.29. 1 Pet.2.10tGen 15.5-u Gen. 17.17.& 18.11. Heb. 11.11.12-v Ps. 115.3. Lk. 1.37,45. Heb 11.19. as infallibly assure the existence of those things which are not, as if they were already actually in being. And on this account, he can never fail of accomplishing whatsoever he has promised.

18. Who, against hope, believed in hope] The faith of Abraham bore an exact correspondence to the power and neverfailing faithfulness of God: for though, in the ordinary course of things, he had not the best foundation of hope, yet he believed that he should be the father of many nations, accord. ing to that which was spoken: namely, that his posterity should be like the stars of heaven for multitude, and like the dust of the earth.

19. He considered not his own body now dead] He showed at once the correctness and energy of his faith: God cannot lie: Abraham can believe. It is true, that, according to the course of nature, he and Sarah are so old that they cannot have children; but God is almighty, and can do whatsoever he will, and will fulfil his promise. This was certainly a wonderful degree of faith; as the promise stated that it was in his posterity that all the nations of the earth were to be blessed: that he had, as yet, no child by Saral; that he was 100 years old; that Sarah was 90; and that, added to the utter improbability of her bearing at that age, she had ever been barren be fore. All these were so many reasons why he should not credit the promise; yet he believed: therefore it might be well said, ver. 20. that he staggered not at the promise, though every thing was unnatural and improbable; but he was strong in faith, and by this almost inimitable confidence, gave glory to God. It was to God's honour, that his servant put such anlimited confidence in him; and he put this confidence in him on the rational ground that God was fully able to perform what he had promised.

21. And being fully persuaded] Inpodopnosis, his mea sure, his soul was full of confidence, that the truth of God bound him to fulfil his promise; and his power enabled him to do it. do pre oboins x

22. And therefore it was imputed to him for righteousness.] The verse is thus paraphrased by Dr. Taylor. "For which reason God was graciously pleased to place his faith to his account; and to allow his fiducial reliance upon the divine goodness, power, and faithfulness, for a title to the divine blessing, which, otherwise, having been an idolater, he had no right to." Abraham's strong faith in the promise of the coming Saviour, for this was essential to his faith, was reckoned to him for justification: for it is not said that any righteousness, either his own, or that of another, was imputed or reckoned to him for justification; but it, i. e. his faith in God. His faith was fully persuaded of the most merciful intentions of God's goodness; and this, which, in effect, laid hold on Jesus Christ, the future Saviour, was the means of his justification; being reckoned unto him in the place of personal righteousness, because it laid hold on the merit of Him who died to make an atonement for our offences, and rose again for our justificational

23. Now, it was not written for his sake alone] The fact of Abraham's believing and receiving salvation through that faith, is not recorded as a mere circumstance in the patriarch's life, intended to do him honour: see below.

24. But for us also) The mention of this circumstance has a much more extensive design than merely to honour Abraham. It is recorded as the model, according to which God will save both Jews and Gentiles: indeed there can be no other way of salvation; as all have sinned, all must either be saved by faith through Christ Jesus; or finally perish. If God, therefore, will our salvation, it must be by faith; and faith contemplates his promise, and his promise comprehends the Son of his love.

25. Who was delivered for our offences] Who was delivered up to death as a sacrifice for our sins; for in what other way, or for what other purpose, could He who is innocence itself, be delivered for our offences?

And was raised again for our justification.] He was raised that we might have the fullest assurance that the death of Christ had accomplished the end for which it took place; viz. our reconciliation to God, and giving us a title to that eternal life, into which he has entered and taken with him our human nature, as the first-fruits of the resurrection of mankind. L. From a careful examination of the divine oracles, it appears that the death of Christ was an atonement or expiation for the sin of the world: For him hath God set forth to be a PROPITIATION through FAITH in HIS BLOOD, chap. iii. 25. For, when we were yet without strength, in due time, Christ DIED FOR the UNGODLY, chap. v. 6. And when we were ENEMIES 20e were RECONCILED to God by the DEATH of his Son, ver. 10. In whom we have REDEMPTION THROUGH HIS BLOOD, the FOR34 2

lief; but was strong in faith, giving glory to God.
21 And being fully persuaded that, what he had promised,
v he was able also to perform.

bo to him for righteousness

22 And therefore it was imputed to him for righteousness. 23 Now, it was not written for his sake alone, that it was imputed to him;

on him that raised up Jesus our Lord from the dead; 24 But for us also, to whom it shall be imputed, if we believe again for our justification. 25 Who was delivered for our offences, and was raised

32. 2 Cor.5 21. Gal. 1.4. 1 Pet. 2.24.& 3.18. Heb.9.9.-1 Cor. 15. 17. 1 Per. 1.2. w Ch.15.4. 1 Cor. 10.6,11.-x Acts 2.24. & 13.20-y Is.53.5,6. Ch.3.25 & 5.6.& 8. GIVENESS of SINS, Eph. 1. 7. Christ hath loved us, and GIVEN HIMSELF FOR US an OFFERING and a BACRIFICE to God for a sweet-smelling savour, ibid. chap. v. 2. In whom we have i. 14. And having made PEACE THROUGH the BLOOD of his REDEMPTION THROUGH HIS BLOOD, the FORGIVENESS of SINS; Col CROSS, in the BODY of his FLESH through DEATH, ib. ver. 20, 22. Who GAVE HIMSELF a RANSOM for all, 1 Tim. ii. 6. Who GAVE HIMSELF FOR US, that he might REDEEM us from all iniquity, Tit. ii. 14. By which will we are sanctified, through the or FERING of the BODY of Jesus Christ, Heb. x. 14. So Christ was once OFFERED TO BEAR THE SINS of many, Heb. ix. 28. would be transcribing a very considerable part of the New See also Eph. ii. 13, 16. 1 Pet. i. 18, 19. Rev. v. 9. But it Testament, to set down all the texts that refer to this most im portant and glorious truth.

resurrection was the proof and pledge of our eternal life. 2. And as his death was an atonement for our sins, so his See 1 Cor. xv. 17. 1 Pet. i. 3. Eph. 1. 13, 14, &c. &c.

proved in the preceding chapter, is one of the grandest dis plays of the mercy of God to mankind. It is so very plain 3. The doctrine of justification by faith, which is so nobly that all may comprehend it; and so free, that all may attain it. What more simple than this? Thou art a sinner; in con sequence, condemned to perdition; and utterly unable to save thy own soul. All are in the same state with thyself, and no in his mercy, has provided a Saviour for thee. As thy life man can give a ransom for the soul of his neighbour. God, was forfeited to death, because of thy transgressions, Jesus Christ has redeemed thy life, by giving up his own; he died in thy stead, and has made an atonement to God for thy trans gressions; and offers thee the pardon he has thus porchased, sufficient sacrifice, ransom, and oblation for thy sin; and that on the simple condition, that thou believe that his death is a thou bring it as such, by confident faith, to the throne of God, and plead it in thy own behalf there. When thou dost so, eousness; i. e. it shall be the means of receiving that salvation thy faith in that sacrifice shall be imputed to thee for rightwhich Christ has bought by his blood.

held by many, will not be readily found in this chapter, where 4. The doctrine of the imputed righteousness of Christ, as it has been supposed to exist in all its proofs. It is repeatedly said that FAITH is imputed for righteousness; but in no place here, that Christ's obedience to the moral law is imputed to any man. The truth is, the moral law was broken, and did not now require obedience; it required this before it was bro ken; but, after it was broken, it required death. Either the sinner must die, or some one in his stead: but there was none whose death could have been an equivalent for the trans gressions of the world, but JESUS CHRIST. Jesus therefore died for man; and it is through his blood, the merit of his passion and death, that we have redemption: and not by his obedience to the moral law in our stead. Our salvation was obtained at a much higher price. Jesus could not but be rightrity of his nature; but his death was not a necessary conse eous and obedient; this is consequent on the immaculate puquent. As the law of God can claim only the death of a trans gressor, for, such only forfeit their right to life: it is the greatforfeited. Here we see the indescribable demerit of sin, that est miracle of all, that Christ could die, whose life was never it required such a death; and here we see the stupendous mercy of God in providing the sacrifice required. It is there fore, by Jesus Christ's death, or obedience unto death, that we are saved, and not by his fulfilling any moral law. That he fulfilled the moral law, we know; without which he could not have been qualified to be our Mediator; but we must take heed lest we attribute that to an obedience (which was the ne longs to his passion and death. These were free-will offer cessary consequence of his immaculate nature,) which be ings of eternal goodness, and not even a necessary conse quence of his incarnation. The contrary doctrine is supremely dangerous.

is capable of great abuse. To say that Christ's personal righteousness is imputed to every true believer, is not scriptural: 5. This doctrine, of the imputed righteousness of Christ, to say that he has fulfilled all righteousness for us, or in our stead, if by this is meant his fulfilment of all moral duties, is a great, glorious, and scriptural truth: that there is no reneither scriptural nor true. That he has died in our stead, is demption but through his blood, is asserted beyond all contradiction, in the oracles of God. But there are a multitude of duties which the moral law requires, which Christ never fulfilled in our stead, and never could. We have various duties of a domestic kind which belong solely to ourselves, in the relation of parents, husbands, wives, servants, &c. in which relations Christ never stood. He has fulfilled none of

The doctrine of justification

CHAPTER V.

by faith stated. these duties for us; but he furnishes grace to every true be- scribes our manners, and the spirit by which they should be liever to fulfil them to God's glory, the edification of his neigh-regulated; and in which they should be performed. He who bour, and his own eternal profit. The salvation which we re lives not in the due performance of every Christian duty, ceive from God's free mercy, through Christ, binds us to live whatever faith he may profess, is either a vile hypocrite, or a in a strict conformity to the moral law; that law which pre-scandalous Antinomian.

CHAPTER V.

The effects of justification by faith, peace with God, 1. The joyous hope of eternal glory, 2. Glorying in tribulation, 3. And gaining thereby patience, experience, and hope, 4. And having the love of God shed abroad in the heart by the Holy Spirit, 5. The state of the world when Christ died for it, 6-10. Jesus Christ is an atonement, 11. Sin and death entered into the world by Adam's transgression, and all became guilty before God, 12-14. God's grace in sending Christ into the world to save fallen man, 15-19. The law is brought in to show the exceeding sinfulness of sin, 20. The grace of Christ is to be as extensive in its influences and reign, as sin has been in its enslaving and destructive nature, 21. [A. M. cir. 4062. A. D. cir. 58. An. Olymp, cir. CCIX. 2. A. U. C. cir. 811.]

THEREFORE, being justified by faith, we have b peace with God through our Lord Jesus Christ:

2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

Isa 2.17. John 14,33. Ch.3.28,30-b Eph.2 14. Col.1.20 John 10 9 & 14 6. Fph 2. & 312. Heb 10.19-d I Cor. 151,-e Heb. 3.6.-f Mat. 5.11, 12. Acta 5.41. 2 Cor. 12. 10. Phil 2.17. James 1.2, 12. 1 Pet. 3. 14.

NOTES-In the former chapter, the apostle, having proved that the believing Gentiles are justified in the same way with Abraham, and are, in fact, his seed, included with him in the promise and covenant; he judged this a proper place, as the Jews built all their glorying upon the Abrahamic covenant, to produce some of the chief of those privileges and blessings in which the Christian Gentile can glory, in consequence of his Justification by faith. And he produces three particulars which, above all others, were adapted to this purpose. 1. The hope of eternal life, in which the law, wherein the Jew glori. ed, chap. ii. 17. was defective, ver. 2. 2. The persecutions and sufferings to which Christians were exposed, ver. 3, 4. and on account of which the Jews were greatly prejudiced against the Christian profession; but he shows that these had a happy tendency to establish the heart in the hope of the Gospel. 3. An interest in God as our GoD and FATHER; a privilege upon which the Jews valued themselves highly above all nations, ver. 11.

These three are the singular privileges belonging to the Gospel state; wherein true Christians may glory, as really belonging to them, and greatly redounding, if duly understood and improved, to their honour and benefit. Taylor, page 278. Verse 1. Therefore, being justified, by faith] The apostle takes it for granted that he has proved that justification is by faith: and that the Gentiles have an equal title with the Jews, to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles, by this doctrine. We are justified, have all our sin pardoned, by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead.

We have peace with God] Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority; and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences now, having our sin forgiven, we have peace in our hearts: feeling that all our guilt is taken away. Peace is generally the first fraits of our justification.

Through our Lord Jesus Christ) His passion and death being the sole cause of our reconciliation to God.

2 By whom also] We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received; but our continuance in a justified state depends upon his gracious influence in our hearts; and his intercession be

fore the throne of God.

We have access] IIpoσaywyny ɛaxnxapɛv, we have received this access. It was only through Christ that we could at first approach God; and it is only through him that the privilege is continued to us. And this access to God, or introduction to the Divine presence, is to be considered as a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with him; to be his household; and, by faith, to behold his face, and to walk in the light of his counte.

nance.

Into this grace] This state of favour and acceptance. Wherein we stand] Having firm footing, and a just title, through the blood of the Lainb, to the full salvation of God. And rejoice. Have solid happiness, from the evidence we have of our acceptance with Him.

In hope of the glory of God.] Having our sins remitted, and our souls adopted into the heavenly family, we are be come heirs; for if children, then heirs, Gal. iv. 7. and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges; that they have the temple of God among them; that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims, we exult in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have spiritually and essentially, all that these Jewish rites, &c. signified. We are in the peace of God: and we are happy in the enjoyment of that peace; and have a blessed

4 h And patience, experience; and experience, hope:

5 And hope maketh not ashamed; k because the love of God
is shed abroad in our hearts by the Holy Ghost which is given
unto us.
6 For when we were yet without strength, in due time
In Christ died for the ungodly.

James 1.3.-h James 1.12-i Philippians 1.20-k 2 Corinthians 1.22. Galatians 4.6. Ephesians 1. 13, 14.-1 Or, according to the time. Galatians 4.4.- Verse 8. Chapter 4.25.

foretaste of eternal glory. Thus, we have heaven upon earth, and the ineffable glories of God in prospect.

3. And not only so] We are not only happy from being in this state of communion with our God, and the prospect of being eternally with him ;

But we glory in tribulations also] All the sufferings we endure for the testimony of our Lord, are so sanctified to us by his grace, that they become powerful instruments of increasing our happiness.

Tribulation worketh patience] Yropovny, endurance under trials, without sustaining loss or deterioration. It is a metaphor taken from refining metals. We do not speak thus from any sudden raptures, or extraordinary sensations we may have of spiritual joy: for we find that the tribulations through which we pass are the means of exercising and increasing our patience, our meek forbearance of injuries received, or persecutions experienced, on account of the Gospel. 4. And patience, experience] Aoxipny, full proof by trial, of the truth of our religion, the solidity of our Christian state, and the faithfulness of our God. In such cases we have the opportunity of putting our religion to the test; and, by every such test, it receives the deeper sterling stamp. The apostle uses here also a metaphor, taken from the purifying, refining, and testing of silver and gold.

Experience, hope] For we thus calculate, that he who has supported us in the past, will support us in those which may yet come; and as we have received so much spiritual profiting by means of the sufferings through which we have already passed, we may profit equally by those which are yet to come: and this hope prevents us from dreading coming trials; we receive them as means of grace, and find that all things work together for good, to them that love God.

5. And hope maketh not ashamed] A hope that is not rationally founded, will have its expectation cut off; and then shame and confusion will be the portion of its possessor. But our hope is of a different kind; it is founded on the goodness and truth of God; and our religious experience shows us that we have not misapplied it; nor exercised it on wrong or improper objects.

Because the love of God is shed abroad in our hearts] We have the most solid and convincing testimony of God's love to us, by that measure of it which he has communicated to our hearts. There, EKKɛxuraι, it is poured out, and diffused abroad; filling, quickening, and invigorating all our powere and faculties. This love is the spring of all our actions; it is the motive of our obedience; the principle through which we love God; we love him because he first loved us and we love him with a love worthy of himself, because it springs from him: it is his own; and every flame that rises from this pure and vigorous fire, must be pleasing in his sight: it consumes what is unholy; refines every passion and appetite; sublimes the whole, and assimilates all to itself. And we know that this is the love of God; it differs widely from all that is earthly and sensual. The Holy Ghost comes with it; by his energy it is diffused, and pervades every part; and, by his light, we discover what it is; and know the state of grace in which we stand. Thus we are furnished to every good word and work: have produced in us the mind that was in Christ; are enabled to obey the pure law of our God in its spiritual sense, by loving him with all our heart, soul, mind, and strength: and our neighbour, any and every soul of man, as ourselves. This is, or ought to be, the common experience of every genuine believer: but, in addition to this, the prini. tive Christians had, sometimes, the miraculous gifts of the Holy Spirit.-These were then needful: and, were they need ful now, they would be again communicated.

6. For when we were yet without strength] The apostle having pointed out the glorious state of the believing Gen tiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general.

1. They were aσdevets, without strength; in a weak, dying