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ness, through the threatenings of the law, and that curse which every transgression of it, was attended withal. Hereby it was plainly and fully declared, that there must be such a righteousness provided for our justification before men, as would answer and remove that curse.

4. In the prefiguration and representation of that only way and means, whereby this righteousness of God was to be wrought. This it did in all its sacrifices, especially in the great anniversary sacrifice on the day of expiation, wherein all the sins of the church, were laid on the head of the sacrifice, and so carried away.

5. He describes it by the only way of our participation of it, the only means on our part of the communication of it unto us. And this is by faith alone. “The righteousness of God which is by the faith of Christ Jesus, unto all, and upon all them that believe; for there is no difference;' ver. 22. Faith in Christ Jesus is so the only way and means, whereby this righteousness of God comes upon us, or is communicated unto us, that it is so unto all that have this faith, and only unto them, and that without difference on the consideration of any thing else besides. And although faith taken absolutely, may be used in various senses, yet as thus specified and limited, the faith of Christ Jesus, or as he calls it, the faith that is in me;' Acts xxvi. 18. It can intend nothing but the reception of him, and trust in him, as the ordinance of God for righteousness and salvation.

This description of the righteousness of God revealed in the gospel, which the apostle asserts as the only means and cause of our justification before God, with the only way of its participation and communication unto us by the faith of Christ Jesus, fully confirms the truth we plead for. For if the righteousness wherewith we must be justified before God be not our own, but the righteousness of God, as these things are directly opposed, Phil. iii. 9. and the only way whereby it comes upon us, we are made partakers of it, is by the faith of Jesus Christ; then our own personal inherent righteousness or obedience, hath no interest in our justification before God; which argument is insoluble, nor is the force of it to be waved by any distinctions whatever, if we keep our hearts unto a due reverence of the authority of God in his word.

Having fulls prored, that no men living have any rightuses of their own, whereby they may be justified, but ar all seat up eoda the guilt of sin; and having declared. tàu ere jargiteouscess of God now fully revealed in

veis erbr alone we may be so; leaving all men in koires Et teir own lot, inasmuch as • all have sinned

císee glory of God;' he proceeds to declare Run 2 isunication before God in all the causes rer. St. Being justified freely by his grace

reception that is in Jesus Christ whom God a dire to be a propitiation through faith in his Que deciare his righteousness for the remission of un sat are past, through the forbearance of God. To ay I ar, at this time his righteousness; that he

de just, and the justifier of them that believe in

Here it is, that we may and ought if any where, to expeet the interest of our personal obedience under some qualification or other, in our justification to be declared. For if it should be supposed (which yet it cannot with any pretence of reason) that in the foregoing discourse, the apostle had excluded only the works of the law, as absolutely perfect, or as wrought in our own strength without the aid of grace, or as meritorious; yet having generally excluded all works from our justification, ver. 20. without distinction or limiearvu; it might well be expected, and ought to have been ni that upon the full declaration which he gives us of the nature and way of our justification in all the causes of it, he should have assigned the place, and consideration which our on this personal righteousness had in our justification before view the first or second, or continuation of it, somewhat

web; or at least, made some mention of it, under the jestada ? It wafion of gracious, sincere, or evangelical, that it might and wild fun be' absolutely excluded. It is plain the apostle di uno such thing, nor was at all solicitous about ...ve&w that might be made on his doctrine, as though

wiew the necessity of our own obedience. Take in
wieveru of the apostle's design, with the circum-

context, and the argument from his utter Love andarike vur own personal righteousness in our justi

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we shall find in our progress, that it is expressly and directly excluded by him.

All unprejudiced persons must needs think, that no words could be used, more express and emphatical, to secure the whole of our justification unto the free grace of God, through the blood, or mediation of Christ, wherein it is faith alone that gives us an interest, than these used here by the apostle. And for my part, I shall only say, that I know not how to express myself in this matter, in words and terms more express or significant of the conception of my mind. And if we could all but subscribe the answer here given by the apostle; how, by what means, on what grounds, or by what causes, are we justified before God; namely, that we are justified freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood,' &c. there might be an end of this controversy.

But the principal passages of this testimony must be distinctly considered. 1. The principal efficient cause is first expressed, with a peculiar emphasis ; or the 'causa' Apoηγουμένης δικαιούμενοι δωρεάν τη αυτού χάριτι, “being justified freely by his grace. God is the principal efficient cause of our justification, and his grace is the only moving cause thereof. I shall not stay upon the exception of those of the Roman church, namely, that by rõ xápırı aŭtoū, which their translation renders 'per gratiam Dei,' the internal inherent grace of God, which they make the formal cause of justification, is intended. For they have nothing to prove it, but that which overthrows it; namely, that it is added unto dwpàv, 'freely,' which were needless, if it signify the free grace or favour of God. For both these expressions 'gratis per gratiam,’ ‘freely by grace,' are put together to give the greater emphasis unto this assertion, wherein the whole of our justification is vindicated unto the free grace of God. So far as they are distinguishable, the one denotes the principle from whence our justification proceeds, namely, grace; and the other, the manner of its operation, it works freely. Besides, the grace of God in this subject, doth every where constantly signify his goodness, love, and favour, as hath been undeniably proved by many. See Rom. v. 15. Eph. ii. 4. 8, 9. 2 Tim. i. 9. Tit. iii, 4, 5.

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Having fully proved, that no men living have teousness of their own, whereby they may be ju: are all shut up under the guilt of sin; and havin that there is a righteousness of God now fully the gospel, whereby alone we may be so; leavi themselves unto their own lot, inasmuch as .al and come short of the glory of God;' he proce the nature of our justification before God in of it, ver. 24–26. Being justified freel through the redemption that is in Jesus Ch hath set forth to be a propitiation thro blood, to declare his righteousness for sins that are past, through the forbeai declare, I say, at this time his righ might be just, and the justifier of t' Jesus.' Here it is, that we may


oug pect the interest of our personal ob lification or other, in our justifica if it should be supposed (which y tence of reason) that in the fore had excluded only the works of or as wrought in our own stre or as meritorious; yet havir from our justification, ver. tation; it might well be e


the full der nature and


of our ju should have assigned the own personal righteous God; the first or seco or other; or at least, qualification of graciou not seem to be absolut thought of no such any reflection that mi it overthrew the neces the consideration of stances of the conte silence, about our ow fication before God,

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ice them into this context stle. And for en pul isla L'E $ of it, and perverting of its how to express otsai din 22.

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by faith, not the single grace And if we could all but soiect

whole obedience required in the the apostle; how, by what 12 :

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e excluded in the declaration of what causes, are we justiñer 21 3. are justified freely by as a

tion on the part of God δωρεάν τη that is in Christ Jesus, 21 I

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be of grace, then no more of works : an end of this controTET.

1ore grace.' So the determination of

is act or duty whereon we are justified, distinetly considered - st in that duty. For whatever looks

Christ, is absolutely exclusive of all first expressed, with a 127 rist for justification, is faith, and nothing ηγουμένης δικαιούμενα κα

the calling of it a single act or duty, I ito our preceding discourse about the nafaith. the apostle inferreth from the declaration † the nature and causes of our justification

I of them farther illustrating the meaning and grace of God, w

vords. cation, is inter

Οasting is excluded; που ούν ή καύχησις; εξεδωρεάν, “fre:

. 27. Apparent it is from hence, and from what

concerning Abraham, chap. iv. 2. that a great grace or fa

ast, of the controversy he had about justification, per grati

her it did admit of any καύχησις οι καύχημα in those greater

e justified. And it is known that the Jews placed Ourj So

ir hopes in those things whereof they thought they

boast, namely, their privileges and their righteousness. C

om the declaration made of the nature and causes of cation, the apostle infers that all boasting whatever is v shut out of doors ; ekdelo 9n Boasting, in our lanis the name of a vice ; and is never used in a good But καύχησις and καύχημα, the words used by the

freely by his grace in our justification, au 1 thereof. I shall on Roman church, na translation render

that which

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