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all the commandments and ordinances of the Lord blameless; because in letter and spirit he had kept them all from his youth up:"-he might come before God with some show of reason, and say, "Lord, I thank thee, that I am not as other men are.' "5 But because there is no such man; no man that liveth, and sinneth not;" God has declared his righteousness for the remission of sins that are past: and the man who believes in Christ, is justified, accounted righteous, though by the rule of law he would be condemned. As the malefactor on the cross believed, and sought a place in the kingdom of Christ. faith was counted unto him for righteousness," and he was justified without the deeds of the law. It was promised him, "To-day shalt thou be with me in paradise."6

"His

It was this mercy of God which the apostle was commissioned to proclaim. And shall not such mercy, which is sufficient for all, be extended and made known to all? Shall not he, who is "the glory of his people Israel," be also "a light to lighten the Gentiles?"

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."

31. Do we then make void the law through faith? God forbid: yea, we establish the law.

5 Luke xviii. 11.

6 Luke xxiii. 43.

The two prepositions by and through, have the same meaning here as also Phil. iii. 9,-" The righteousness which is through the faith of Christ, the righteousness which is of God by faith."

As Jesus had himself said, "Think not that I am come to destroy the law and the prophets. I am not come to destroy, but to fulfil." One important part of the Jewish law, was its continual sacrifices. These offerings are established, when their meaning is explained and it is shown that "the blood of bulls and of goats can never take away sins," but were merely a standing proof that "the wages of sin is death." We do not, then, make void the law, when we proclaim the one great sacrifice which has superseded every other; and made a full, perfect, and sufficient satisfaction for the sins of all men.9

Another important part of the law was its moral precepts. And these commands of the law are established, when their extent is shown; how they reach to the thoughts and intents of the heart: when it is declared, that "we must all appear before the judgment-seat of Christ, that every one may receive the things done in the body:" and that "without holiness, no man can see the Lord." Therefore we establish the law, by preaching faith in Him, who will "put his laws into our minds, and write them on our hearts," and enable us to be "doers of the law, not hearers" only.

If, then, it is to make void the law, to prove its extent and obligation: if it is to make void the law, to show that it must be fulfilled: if it is to make void the law, to show that its demands have been exacted to the uttermost: then do we make void the law, when we preach salvation through faith in Christ Jesus. But if it is to establish the law, to show that

8 See Heb. x. 1—4.
1 1 Cor. v. 10.

9 Heb. ix. 28.

2 Heb. viii. 10.

"not one jot or one tittle can pass from it;" if it is to establish the law, to write it on the "fleshly tables of the heart;" if it is to establish the law, to teach that we have "not yet attained, either are already perfect," but must “ go on unto perfection:" then, truly, we do not make void the law through faith; God forbid! yea, we establish the law.

LECTURE X.

THE NATURE OF CHRISTIAN JUSTIFICATION.

ROMANS iv. 1-8.

1. What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

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.1

The Jewish people looked to Abraham as their great example. When, therefore, Paul brought forward a doctrine which was new and strange to them, they would naturally refer to Abraham. They knew that he was counted righteous; and would consider his righteousness as the rule for theirs. Paul, therefore, inquires what Abraham found, or obtained, as pertaining to the flesh? What did he receive from any deed, merit, or obedience of his own? For if

* Phil. iii. 12; Matt. v. 48.

3 Matt. v. 18.

1 Gen. xv. 6.

he were accepted of God because of his works, he hath whereof to glory: he would have something to boast of. The man who by labour, perseverance, and ability, has gained for himself a fortune, is in a different case from him who has been endowed by the free bounty of his sovereign. Was it then so with Abraham? He has no such boast to make before God. For Scripture expressly says, Abraham believed God, and it was counted unto him for righteousness. It is not said that he fulfilled the law, wrought the works of righteousness, and was justified: but that he believed. And his reward was free; we are not told that his works were repaid; but that his faith was taken as righteousness. If God had set his works to his account, or recompensed him accordingly, he might be said to have found or obtained something as pertaining to the flesh. But, as it was, God set his faith to his account; and that was imputed to him for righteousness. God did not justify him, because he wrought the good works of obedience; but because he reposed implicit faith in his word, and "staggered not at his promises." And there is a wide difference, between what is received because it is earned and due, and what is received because it is freely given.

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 righte

ousness.

The labourers in the parable who were hired into the vineyard, came in the evening to receive their own. The master had agreed with them for a penny

a-day. And when the evening came, they received every man a penny. Their reward was not of grace but of debt. But when the Lord said to the woman of Canaan, "O woman, great is thy faith; be it unto thee even as thou wilt:"3 and she was healed of her disease: that was not of debt, but of grace: she believed, and her faith was counted for righteousness. And such is true christian faith. The Christian worketh indeed; but with a view of justifying himself, he worketh not: "it costs more to redeem the soul:" and that work he commits to him who justifieth the ungodly.

So then it was with our father Abraham. And the same which we have seen in Abraham, we find also to be the case with David. He also speaks not of merits, but of mercy: not of debt, but of grace. It does not enter into his mind that any one can have whereof to glory before God.

6. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

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 impute sin.4

So our own David writes. He might have said, and said with great truth, Blessed is the man who hath committed no iniquities; who has "continued in all things that are written in the law, to do them." If we can find such a man, we may well pronounce him blessed. And the nearer any one approaches to 3 Matt. xv. 28.

2 Matt. xx. 1-12.

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