Here we have St. Paul's conclusion drawn from all the foregoing premises: Seeing all mankind since the fall are disabled by their innate corruption, and actual transgression, to fulfil the law, either natural or written: it must necessarily follow, that by the works of the law can no flesh, that is, no person, either Jew or Gentile, be justified before God; all the efficacy which the law now has, being to discover sin, and condemn for sinning; by the law is the knowledge of sin. By the law we apprehend our malady, but by the gospel we understand our remedy." Learn hence, That no son of Adam, since the breach of the law, can stand justified before God by his best obedience to the commands of the law by being justified, understand that gracious act in God, whereby we are acquitted, and finally discharged, from the guilt and punishment of all our sins. By the law here, and by the deeds of the law, we are to understand the ceremonial and moral law both, especially the latter; for by the moral law is the knowledge of sin; it is the moral law that forbids theft, adultery, &c. Besides, it is evident that the antithesis, or opposition, runs all along, not between ceremonial works and moral works, but between works in general and faith: the law of works, and the law of faith, are opposed to each other, ver. 27. But why can no flesh, that is, no person, be justified by the deeds of the law? Answer, 1. Because he is flesh, that is, depraved by original corruption, and obnoxious to the curse of the law by actual transgression. Now that which condemns cannot justify. An after obedience to the law can never atone for a former disobedience. 2. Because the best obedience we can perform to the law, is imperfect. Now he that mixes but one sin with a thousand good works, can never be justified by his works. He that would be justified by his works, must not have one bad work amongst all his works; for that one will lay him under the curse and condemnatory sentence of the law; Gal. iii. Cursed is every one that continueth not in all things which arc written in the book of the law to do them. Nothing that is imperfect can be a ground of justification before God, because the design of God is to exalt his justice as well as his mercy in the justification of a sinner. Again, 3. No flesh can be justified by the works of the law; because all that we do, or can do, is a due debt which we owe to the law: we owe all possible obedience to the law as creatures; and by performing our obligations as crea tures, we can never pay our debts as transgressors. But now our surety Christ Jesus, who has given satisfaction for our violation of the law, was under no obligation to the law, but what he voluntarily laid himself under upon our account. And if so, let us eternally bless God with the highest elevation of soul for the gospel revelation, for sending his own Son to justify and save us, by working out a complete and everlasting righteousness for us: and let us plead with him incessantly for the grace of justifying faith, which is as necessary in its place as the death of Christ. One renders God reconcileable unto poor sinners, the other actually reconciled. 21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22 Even the righteousJesus Christ, unto all and upon all ness of God, which is by faith of them that believe for there is no difference; 23 For all have sinned, and come short of the glory of God; "For, Our apostle having proved negatively, that by the works of the law righteousness and justification is not to be had for any person, be he Jew or Gentile; he comes now to prove the affirmative part of his assertion; namely, that God hath manifested another way of justification in the gospel, to wit, by faith in Jesus Christ. saith he, now, that is, since the coming of Christ, since the dispensation of the gospel; the righteousness of God; that is, the righteousness which God appoints, approves, and accepts for a sinner's justification, is without the law; that is, without performing the works of the law, either natural, ceremonial, or moral; and is manifested to be the righteousness which is by faith in Christ; which all that believe and obey the gospel, shall be admitted to the participation of, both Jew and Gentile; for there is no difference; that is, no difference between Jew and Gentile, as to the way and means of their justification:" and the reason assigned by the apostle why there is, and can be, no other way of justification but this, we have in the next verse; namely, Because all have sinned, the whole race of mankind, not one mere man excepted; and so will fall short of obtaining the glory of God, and eternal life, if they seek it not in this way. Learn hence, 1. That there is no standing or appearing before God for any creature in a creature's righteousness. There is much unrighteousness in our righteousness, and therefore we cannot stand justified before God in it. Besides, the wisdom of God has appointed another righteousness, or the righteousness of another, even the righteousness of Jesus Christ, to stand before him in: But now the righteousness of God is manifested, even the righteousness of God which is by faith in Jesus Christ. Learn, 2. The necessity and excellency of faith; the righteousness of God is unto all, and upon all that believe. Faith is the bond of union, the instrument of our justification, the spring of our consolation: Being justified by faith, we have peace with God, Rom. v. I. Render we then unto faith the things which are faith's, as well as unto Christ the things that are Christ's. Learn, 3. That in reference to, or in respect of, our justification before God, there is no difference among believers, ver. 22. For there is no difference, that is, no difference as to the way of justification, between Jew and Gentile, male and female, bond and free; but all, without the righteousness of faith in Christ, must die and be damned to all eternity. There is now a difference amongst believers with respect to their degrees of sanctification, and with respect to their measures of consolation, and will be hereafter with respect to their degrees of glorification. Some saints have more grace and comfort on earth, and shall have higher degrees of glory in heaven, than others; but the justification of all believers is alike. There is the same sin in all, not for measure and degree, but in respect of guilt and obligation to punishment; there is the same price paid by way of satisfaction to divine justice for all; namely, the death of Christ. There is the same righteousness imputed to all, and the same Spirit of holiness impart ed amongst all, and the same mansions of glory designed for all; thus there is no difference. And there is no difference amongst believers in respect of truth of grace, but much in respect of strength of grace; no difference amongst them in respect of God's promises, but much difference with respect to their performances; no difference in respect of God's covenant, but much difference in respect of God's counsels, as also in respect of God's dispensations; no difference in respect of God's acceptation, but much in respect of their application; no difference as they are a body in respect of their head, but much difference as they are members of that head. And if there be no difference among believers (as such) before God, why should there be so much difference amongst themselves, as there is oftentimes here in this world ? You are all dear, truly dear to God; why should you not be so to one another? Why should not one church and one communion hold you now? Ere long perhaps one prison may, one heaven shall certainly, hold you all. 24 Being justified freely by his grace, through the redemption that is in Christ Jesus: 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26 To declare, I say, at this time, his rightcousness that he might be just, and the justifier of him which believeth in Jesus. Observe here, 1. A glorious privilege vouchsafed to believers, which the scriptures call justification, whereby they are judicially acquitted and discharged from the guilt and punishment of all their sins, and accounted righteous before God. Observe, 2. The efficient cause of our justification. It is God that justifies: who can forgive the crime, but the person against whom we have done the wrong? Observe, 3. The moving or impulsive cause, namely, the free grace of God; Being justified freely by his grace. Observe, 4. The meritorious cause, the blood-shedding and death of Christ; through the redemption that is in Christ Jesus. Observe, 5. The final cause; to declare his righteousness, not his clemency and mercy only, but his justice and righteousness, especially that attribute which disposes and inclines him to punish sin and sinners. Observe, 6. The instrumental cause of justification, faith: Whom God hath set forth to be a propitiation, through faith in his blood, &c. Some of the Papists, especially Cajetan and à Lapide, do call faith Causa applicans in our justification; verily an unapplied Christ justifies none, saves none. Learn thence, 1. That in order to a sinner's being saved, he must be justified, that is, discharged of, absolved from, the guilt of all sin, upon the account of a complete satisfaction given to divine justice for sin. Learn, 2. That not all and every sinner, but only repenting and believing sinners, are justified by God. Learn, 3. That when the Lord justifies a believing sinner, he doth it freely; Being justified freely by his grace. It is an act of mere grace; there is nothing in the creature than can merit or deserve it; then it would be debt, and not grace. Learn, 4. That God's free grace and Christ's full satisfaction were consistent, and both concurring in the believer's justification; we are justified freely by God's grace, yet through the redemption that is in Christ Jesus. Him God having set forth to be a propitiation. The word propitiation is an allusion to the mercy-seat, which covered the ark wherein the law was: this typified Christ, who fully covers our sins, the transgressions of the law, out of God's sight. When therefore the apostle saith, that God hath set forth Christ to be a mercy-seat to us through faith in his blood; we have reason to believe the blood of Christ, as our sin-offering, doth make an atonement for us, and renders God propitious to us. Learn, 5. That Almighty God, in the justification of a believing sinner, is not only gracious and merciful, but just and righteous in the most exalted degree; To declare his righteousness for the remission of sin. Where note, That the design and end of God in exacting satisfaction from Christ, was to declare his righteousness in the remission of sin; but the apostle would have us take notice, that our justification is an act of justice as well as mercy, and that God, as he is a just God, cannot condemn the believer, since Christ has satisfied for his sins. O blessed be God! the pardon of sin is built upon that very attribute, the justice of God, which is so affrighting and dreadful to the offending sinner. This attribute, which seemed to be the main bar against remission, is now become the very ground and reason why God remits. Hence saith St. John, God is faithful and just to forgive us our sins: faithful with respect to his own promise, and just with respect to his Son's satisfaction. Who then can lay any thing to the charge of God's elect, when justice itself doth justify them? Behold here the sweet harmony of the divine attributes in justifying and pardoning the be liever! one attribute is not robbed to pay another: neither is one attribute raised upon the ruin of another; but justice and mercy both triumph. And well might the justice of God triumph, for never was it thus honoured before, to have such a person as the Son of God stand at its bar, and such a sum as his Son's blood paid down at once by way of satisfaction to its due demands. O glorious and all-wise contrivance; whereby God made sufficient provision for the reparation of his honour, for the vindication of his holiness, and for the manifestation of his truth and faithfulness; and for the present consolation and eternal salvation of all repenting and believing sinners, to the end of the world. 27 Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith. The apostle having laid down, in the foregoing verses, the nature of justification exactly in the several and respective causes of it, declares in this verse what is the consequent of this doctrine, namely, the excluding of all self-confidence and boasting in ourselves, or in any works done by ourselves: Where is boasting then? Learn thence, That man is naturally a very proud creature, prone to boast of and glory in any excellency, either real or supposed, belonging to himself. Learn, 2. That God has taken care to give a check to this insolent pride of man, and to cut off all occasion of boasting from him, 1 Cor. i. 29. That no flesh should glory in his sight. Whilst God intended to give man glory, he took a course to cut off all glorying from man. Learn, 3. That the course which the wisdom of God has taken to hide pride from man's eyes, and to cut off all occasion of boasting from him, is by denying him justification by his own works; and ordaining that the meritorious cause of justification should not lie have all the glory: not the law of works, in himself, but in another. Grace must 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 cir cumcision by faith, and uncircum- fication by faith, as if this would render cision 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 through faith? God forbid : yea, we establish the law. 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. Therefore with the 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. CHAP. IV. In the close of the foregoing chapter our apostle laid This WHAT shall we say then that Abraham, our father as perObserve here, The wise and holy caution taining to the flesh, hath found? which our apostle uses to take away the 2 For if Abraham were justified by calumny and reproach cast upon him by works, he hath whereof to glory; the adversaries of the doctrine of free justi- but not before God. As if the apostle had said, "What shall we say? Shall any one affirm, that Abraham our father found or obtained righteousness by or according to the flesh; that is, by being circumcised in the flesh, or by any works of righteousness which he had done? surely no: for if Abraham were justified by circumcision, or any other works of his own, he hath whereof to glory; that is, ground of boasting in these works, by which he was thus justified. But manifest it is, that he had not whereof to boast and glory before God; therefore he was not justified by circumcision, nor any works of his own." Learn hence, That no righteousness of our own, no services we can perform, are sufficient to procure our justification in the sight of God; for if we are justified by our works, it must be by works either before faith or after faith. Not before faith; for the corruption of nature and man's impotent condition thereby, will give check to any such thought. Surely, unrighteousness cannot make us righteous, no more than impurity can make us clean. Nor do works after faith justify; for then a believer is not justified upon his believing, and faith is not the justifying grace, but only a preparation to those works which justify; which is contrary to the whole strain of the apostle throughout the epistle, who ascribes justification to faith in the blood of Christ without works. In short, no righteousness of man is perfect; therefore no righteousness 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 sentence and curse of the law. Now all 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 ungodly, his faith is counted for righteousness. Observe here, 1. The account which the scripture gives of Abraham's justification: it was by faith alone. He believed God, and it was counted to him for righteousness; that is, he firmly believed the promise of God, that he would give him a son, in whom all the families of the earth should be blessed. And by means of this faith, he was reckoned or esteemed righteous before God, and not by means of his works. Observe, 2. The apostle's argument to prove that Abraham was justified by faith, and not by works: had he works of perfect holiness, then in strict justice a reward might have been expected by him as a due debt, and not given him in a way of grace and favour. For to him that worketh, that is, with a design and intent to obtain justification by his works, is the reward reckoned not of grace, but of debt, he having performed all that was required in order to his being righteous before God. But to him that worketh not; that is, who worketh not to the intent and end forementioned, namely, to procure justification by working, but seeks that in a way of believing, his faith is counted for righteousness. To him that worketh not, but believeth, &c. We must not understand it absolutely; for he that believeth worketh; but secundum quid, after a sort; he is said not to work, because he worketh not with a design to stand righteous before God by his works. Again, by him that worketh not, we are not to understand an idle, lazy believer, that takes no care of the duties of obedience; no, an idle faith is an ineffectual faith, and can never be a sav. ing 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 apostle describes the temper and frame of ungodly, not such as continue so. The their hearts and lives before justification, |