« PredošláPokračovať »
SER M. fins blotted out and washed away, being cleansed from
VIII. fin; and the like : thus considering the nature of Meil, the matter, and design of his discourse, would incline ii. 19. us to understand this word. 1 John i. 7.
2. Again, the manner of his prosecuting his discourse, and the arguments by which he inferreth his conclusions concerning the Gospel, do confirm this
notion. He discourseth, and proveth at large, that Rom. iii.9. all mankind, both Jews and Gentiles, were Thut up xi. 32. iii. under fin, that all had hinned, and did fall sort of the Gal. iii. 22. glory of God, (that is, of rendering him his due glory
by dutiful obedience,) that every mouth was stopped,
having nothing to say in defence of their transgrefüzóxpaws— fions, and that all the world food obnoxious to the fe
verity of God's judgments ; that not only the light of
nature was insufficient to preserve men from offendRom. viii. ing inexcusably, even according to the verdict of Gal. iii. 21.
, their own consciences, but that the written Law of Rom. iv. God had (to manifold experience) proved ineffectual 15. N. 20. to that purpose, serving rather to work wrath, to Gal. ii. 16, bring men under a curse, to aggravate their guilt, to 20.
convince them of their sinfulness, to discourage and perplex them ; upon which general state of men (fo implicated in guilt, so liable to wrath) is consequent a necessity either of condemnation and punishment, or of mercy and pardon.
He doth also imply (that which in the Epistle to the Galatians, where he prosecuteth the same argument, is more expressly delivered) that no precedent dispensation had exhibited any manifest overture, or promise of pardon ; for the light of nature doth only direct unto duty, condemning every man in his own judgment and conscience, who tranfgrefseth it;
but as to pardon in case of transgression, it is blind Rom. i. 20. and filent; and the Law of Moses rigorously exacteth ii. 15:. punctual obedience, denouncing in express terms a Gal. iii. 10, 12.***** “condemnation and curse to the transgreffors thereof
in any part ; from whence he collecteth, that no man can be justified by the works of the Law, (natural or
Rom. v. 2 vii. 8.
in any not
Rom. iii. 20.
Mofaical; or that no precedent dispensation can s ERM. justify any man,) and that a man is justified by faith, vill. or hath absolute need of such a justification as that, which the Gospel declareth and tendereth ; loy. Cóvel a év, we hence, faith he, collect, or argue, that a man is justified by faith, without the works of the Law: which juftification must therefore import the receiving that free pardon, which the criminal and guilty world did stand in need of, which the forlorn and deplorable ftate of mankind did groan for, without which no man could have any comfort in his mind, any hope, or any capacity of salvation. If the state of man was a state of rebellion, and consequently of heinous guilt, of having forfeited God's favour, of obnoxiousness to God's wrath; then that justification, which was needful, was a dispensation of mercy, remitting that guilt, and removing those penalties.
Again, St. Paul commendeth the excellency of the evangelical dispensation from hence, that it entirely doth ascribe the justification of men to God's mercy and favour, excluding any merit of man, any right or title thereto, grounded upon what man hath performed; consequently advancing the glory of God, and depressing the vanity of man; If, faith he, Rom. iv. 2, Abraham were justified by works, he had whereof to 4:
to 4. iji. 27.
cm Tit. iii. 5. boaft ; for that to him who worketh wages are not Eph. ii. 9. reckoned as bestowed in favour, but are paid as debt : Ron so it would be, if men were juftified by works; they might claim to themselves the due consequences thereof, impunity and reward ; they would be apt to please themselves, and boast of the effects arising from their own performances : but if, as the Gospel teacheth, men are justified freely (gratis) by God's Rom. iii. mercy and grace, without any regard to what they 24. formerly have done, either good or bad, those who have lived wickedly and impiously (upon their compliance with the terms proposed to them) being no less capable thereof, than the most righteous and Rom. iv. 5. pious persons; then where is boasting ? It is excluded ; non
SER M. then surely no man can assume any thing to himself,
VIII. then all the glory and praise are due to God's frank
used) doth imply, that a man's justification signifieth
vine favour declared and exhibited in the Gospel ; Eph. i. 6, 7. according as St. Paul otherwhere fully speaketh : To
the praise of the glory of his grace, wherein he hath made
Again, St. Paul expresseth justification as an act of
consequence thereof acquitting the debtor, and reRom. iii. mitting the offence; so those words declare : Being 24, 25, 26. justified freely by his grace, through the redemption that
is in Christ Jesus ; whom God hath set forth to be a pro-
sometimes remission of fins are reckoned the proper Rom. v.9. and immediate effects of our Saviour's passion ; Being (faith St. Paul in the 5th to the Romans) justified by
his blood, we shall be saved by him from wrath : and, In S ERM. whom (saith he again in the first of the Epistle to you. the Ephesians) we have redemption through his blood, Eph. i. the forgiveness of fins ; which argueth the equivalency Col. i. 14. of these terms.
So likewise a main point of the evangelical cove- Gal. iii. per nant on God's part is made justifying of a man by Rom. xi. his faith, or upon it; and remission of fins upon the 27. same condition, is also made the like principal point, which sometime is put alone, as implying all the benefits of that covenant.
Again, juftification is by St. Paul made the immediate consequent, or special adjunct, of baptism; therein, he faith, we die to fin, (by resolution and en- Rom. vi. 2. gagement to lead a new life in obedience to God's commandment,) and so dying we are said to be justi. Rom. vi. 6, fied from fin, (that which otherwise is expressed, or”, " expounded, by being freed from sin :) now the freedom from fin obtained in baptism is frequently declared to be the remission of sin then conferred, and folemnly confirmed by a visible feal.
Whereas also so frequently we are said to be justi. fied by faith, and according to the general tenour of Scripture, the immediate consequent of faith is baptism; therefore dispensing the benefits consigned in Eph. v. 26. baptism, is coincident with justification; and that acts in . dispensation is frequently signified to be the cleans- 38.xxii. 16. ing us from fin by entire remission thereof.
3. Farther, the same notion may be confirmed by comparing this term with other terms and phrases equivalent, or opposite to this of justification.
One equivalent phrase is imputation of righteous. ness ; As, faith St. Paul, David Speaketh of that man's Rom. iv. 6, blessedness, unto whom God. imputeth righteousness with-7, 8. out works; Blessed are they whose iniquities are forgiven, and whose fins are covered. Blesed is the man to whom the Lord will not impute fin: whence to him that considers the drift and force of St. Paul's discourse,
20. Gal. ii
SERM. it will clearly appear, that justification, imputing VIII. righteousness, not imputing fin, and remission of fin,
are the same thing; otherwise the Apostle's discourse would not signify or conclude any thing.
For confirmation of his discourse (arguing free Rom. iii. justification by God's mercy, not for our works) St.
ir Paul also doth alledge that place in the Psalm, For Pr. cxliii. 2. in thy hght shall no man living be justified; the sense of
which place is evidently this, that no man living, his actions being strictly tried and weighed, shall appear guiltless, or deserve to be acquitted ; but shall stand in need of mercy, or can no otherwise be justified than by a special act of grace.
Again, imputing faith for righteousness is the Rom. iv. 3, same with justifying by faith, (Abraham believed God, Gai. iii. 6. and it was counted unto him for righteousness :) but that
imputation is plainly nothing else but the approving him, and taking him for a righteous person in regard to his faith.
Again, justification is the same with being rightRom. ii. 13. eous before God, as appeareth by those words : Not
the hearers of the Law are just before God, but the doers of the Law shall be justified: but being just before God, plainly fignifieth nothing else but being accepted by God, or approved to his esteem and judg. ment.
Being reconciled to God seemeth also to be the
same with being justified by him; as appeareth by Rom. v. 9, these words, Much more then, being now justified by his
blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we Mall be suved by his life : where moramo pãrder dixewTÉVTES, and πολλώ μάλλον καταλλαγέντες, feem to fignify the
same ; but that reconciliation is interpreted by re. a Cor. V.
mission of fins : God was in Chrift, reconciling the 19. world unto himself, not imputing their trespasses unto
be fareth of his son enemies, un wraih timo juftified in by