46 Rom. But his faith was imputed for righteousness. unto him for right eousness. SECT. head? (Gen. xv. 6.) Abraham believed God, ham believed God, viii. "when he made him the promise of that mi- and it was counted raculous and important Seed, and so it was imiv. 3 puted to him, or placed to his account, for righteousness, or in order to his justification:" that is, God was pleased graciously to accept it, though he had not that complete and perfect righteousness which might in strict justice be demanded of every rational creature, as the only condition of his being acquitted at the Di4 vine bar. Now to him who thus worketh to the utmost extent of all that was required, the reward proportioned to that work is not charged of grace, but of debt. to account, as matter of grace, but of debt; and he may glory, at least in having diligently 5 earned it. (Compare chap. xi. 6.) 6 4 Now to him that worketh is the reward not reckoned But to 5 But to him that him who in this sense worketh not, who can by worketh not, but beno means pretend to have wrought all right- lieveth on him that justifieth the ungodeousness, but humbly believeth on him who de- ly, his faith is countclareth the freeness of pardoning grace, and ed for righteousness. by that justifieth even the ungodly, if he repent and return, the phrase used concerning Abraham may be applied with the strictest propriety, and it may be said, that his faith is imputed to him, or placed to his account, for righteousness, or to the purpose of his being accepted and treated by God as righteous. 6 Even as David also describeth the blessedness of the imputeth righteousness without works; man unto whom God And [this is] very agreeable to what we read elsewhere; particularly as David (Psal. xxxii. 1,2,) describeth the blessedness of the man who is accepted of God, whom he speaks "of as one to whom God, according to the method of proceeding we now maintain, imputeth righteousness without any supposition of, or regard to a former series of good works, supposed to 7 have been performed by him.” For he ex7 Saying, Blessed presses himself thus, "Blessed are they whose are they whose iniiniquities are pardoned, and whose sins are, as it and whose sins are quities are forgiven, were, covered by the veil of Divine mercy: covered: As of grace.] Raphelius has shewn, Whose iniquity is pardoned, and whose that does not only signify a reward of sin is covered.] Archbishop Leighton has debt, but also a gift of favour; and that the so elegantly and beautifully illustrated phrase or dwgeny occurs in Herodotus; these words, that I must beg leave to reso that a reward of grace or favour is a clas- fer those of my readers that cannot use sical as well as theological expression. his Latin meditations on the xxxiid Psalm, Could we be sure that Abraham was once to review the English translation of it in an idolater, it would be some illustration the 2d volume of his Expository Discourses s of the apostle's reasoning here; but the printed at Edinburgh, 1748. validity of it by no means depends upon that fact. 1 He was justified by faith before he was circumcised. 4.7 8 Blessed is the Blessed is the man to whom the Lord imputeth SECT. man to whom the not sin." Which plainly implies, that sin had viii. Lord will not impute been committed by the best and happiest of sin. eousness. men, and that it is matter of mercy and favour, Rom. 9 Cometh this bles- Now while we are speaking of this blessedness 9 sedness then upon of the pardoned and accepted sinner, give me the circumcision on leave to ask, [doth it come] upon the circumcision ly, or upon the uncircumcision also? For [only,] or also on the uncircumcision? The celwe say that faith ebrated instance we have just been mentioning was reckoned to A- will shew how far circumcision is from being braham for rightnecessary to a share in it. For [when] we say, as above, that faith was imputed to Abraham 10 How was for righteousness; How and when was it 10 it then reckoned thus imputed, and charged to his account, in when he was in cir- this view? When he was in circumcision, or in circumcision? not in uncircumcision? [Truly] the history plainly circumcision, but in shews us, that it was not in circumcision, but in uncircumcision. uncircumcision; for it relates this important circumstance of Abraham, as taking place many cumcision, or in un 11 And he receiv- years before circumcision was instituted. And 11 ed the sign of cir- it assures us, that he received the sign of circumcision, a seal of the righteousness of cumcision, not as the means of making him acthe faith which he ceptable to God when he was not before so, had yet being uncir- but as the token of his being already accepted; cumcised: that he and therefore as the seal of the righteousness of that faith which he had in uncircumcisions that • Imputed to him for righteousness.] I book of God's remembrance, "that we think nothing can be easier, than to under- are believers" and this appearing, stand how this may be said in full consist- we are graciously discharged, yea, and reence with our being justified by the impu- warded, as if we ourselves had been pertation of the righteousness of Christ, that fectly innocent and obedient. See my is, our being treated by God as righteous, Sermons on Salvation by Grace, p. 14-19, for the sake of what he has done and suf- which account is perfectly agreeable to fered for though this be the meritorious what Witsius has remarked. Oecon. Fad. lib. cause of our acceptance with God, yet iii. chap. viii. § 36. faith may be said to be imputed to us us Sixaloturv, in order to our being justified, or becoming righteous: that is, according to the view in which I have elsewhere more largely stated it, as we are charged as debtors in the book of God's account, what Christ has done, in fulfilling all righteousness for us, is charged as the grand balance of the account; but that it may appear, that we are, according to the tenour of the gospel, entitled to the benefit of this, it is also entered in the f Many years before circumcision was instituted.] It is said this imputation was made on Abraham's believing the promise, Gen. xv. 6, about a year before the birth of Ishmael; but he did not receive circumcision till Ishmael was thirteen years old, Gen. xvii. 27, consequently, Abraham was declared justified at least fourteen years before he was circumcised. Seal of the righteousness of faith] This seems an incontestable proof, that 48 Rom. Reflections on the happiness of a justified state. SECT. So he might be the father of all those who believe might be the father viii. in uncircumcision, that righteousness may also be of all them that beimputed unto them, that they may be justified in be not circumcised: lieve, though they iv. 11 the same means, and that it may be written that righteousness down in the book of God's remembrance, that might be imputed 12 they are so. And he received this right by Di- unto them also; 12 And the fathvine appointment, that he might also be the er of circumcision to father of the circumcision, that is, to those who them who are not of should afterwards practice it, and were not the circumcision ononly partakers of the external ceremony of cir- the steps of that cumcision, which in itself indeed can have no faith of our Father efficacy; but shall also walk in the footsteps Abraham, which he of that faith of our father Abraham, which he had being yet uncircumcised. had in uncircumcision, and which rendered him so dear to God while he was in that state. IMPROVEMENT. ly, but also walk in If there be indeed such a thing as happiness to be enjoyed by verse mortal man, it is the portion of that man of whom David speaks, 7, 8 even of him whose iniquity is pardoned, and whose sin is covered, and who enjoys the manifestation of that pardon. Well may he endure the greatest afflictions of life with cheerfulness, and look forward to death with comfort; when the sting of all these evils is taken out, and the returning tokens of the Divine favour convert them into blessings. O let us earnestly pray that this happiness may be ours: that the great and glorious Being whom by our sins we have offended, and in whom alone the right and power of pardon resides, would spread the veil of his mercy over our provocations, and blot them out of the book of his remembrance! Let us on the one hand fix it in our mind, that it is the character of that man to whom this blessedness belongs, that in his spirit there is no guile; and on the other, let us often reflect, that it is in consequence of a righteousness which God imputes, and which faith receives and embraces. We are saved by a scheme that allows us not to mention any works of our own, as 1, 2 if we had whereof to glory before God, but teaches us to ascribe our salvation to believing on him who justifieth the ungodly. 5 Nor need we be ashamed of flying to such a method to which 1, 3 Abraham the father of the faithful had recourse himself, and on which he built his eternal hope. May we share his disposition of mind, that we may inherit the same promises; walking 12 in the footsteps of our father Abraham. So shall we also be circumcision was a seal of the covenant of siderable objection that hath ever been grace, and not merely of temporal promises; urged against infant baptism. and consequently obviates the most con Justification only by the law makes void the promise. 49 called the friends and children of God, and sit down with Abraham, secT. Isaac, and Jacob, in his heavenly kingdom. SECT. IX. In order to recommend the scheme of justification, by believing God's promises, the apostle shews, that it was an illustrious act of faith, which entailed everlasting honours on the great patriarch Abraham; in which he was intended for an example to us. Rom. IV. 13, to the end. the heirof the world, viii. HAVE spoken of Abraham as the father SECT. ix. was not to Abraham, of the circumcision, (ver. 11, 12,) and that Rom. or to his seed, with evident propriety; for the promise to Abra- iv. 13 through the law, but ham and his seed, that he should be heir of the through the righteousness of faith. world, that is, that he should inherit all the nations of the earth, as a seed that should be blessed in him, was not, and could not be by the law of circumcision, or of Moses; being, as we have already observed, prior to both; but it was by the righteousness of faith. God gave him that promise on his exerting a remarkable act of faith, on which God in the most gracious and honourable manner declared his accept14 For if they ance of him as righteous. Now if they who 14 which are of the law are of the law, and depend upon that alone, be heirs, faith is [are] heirs, exclusive of all others, (as some promise made of so eagerly contend,) then that faith, which in the instance before us was so eminently honoured of God, is made useless, and treated as a thing of no value; and so the promise made to it is in effect abrogated, the performance of it being put, not only on new conditions, but on 15 Because the such as cannot be perfectly performed in this 15 law worketh wrath: sinful state.b For the law of God, consid made void, and the none effect: • Heir of the world.] Kaos cannot here b Cannot be perfectly performed.] This signify, as y sometimes does, one country, is here said with reference to a moral imor land, how fine or large soever. It must possibility. It seems evident from what therefore imply his inheriting a seed out follows, that the law is to be considered as of all nations, whom he might be said to insisting on an obedience absolutely perpossess, in such a sense, as children are fect; so that these good men who were said to be an heritage, Psal. cxxvii, 3. Com- justified under it, were not justified by it, pare Gen. iv. 1; Prov. xvii. 6. See also but by the dispensation of grace under Psal. lxxxii. 8, where God is said to inherit which Abraham was, which, though not the nations that are taken into his family a part of the covenant of God by Moses, on the profession of the true religion. 50 The promise was, that he should be the father of many nations. Rom. 15 sion. 16 Therefore it is end the promise SECT. ered in itself alone, and without any regard to for where no law is, ix. that grace, which, though it was in fact mingled there is no transgreswith it, yet makes no part of the legal dispenisation as such; is so extensive and difficult, and we are so weak and sinful, that in fact, instead of securing to us the promised blessings, it only worketh wrath, that is, it becomes to us accidentally an occasion of wrath, and exposes us to punishment as transgressors; for where there is no law, either revealed or intimated, [there is] no transgression; but the multiplication of precepts increases the danger of offending, and the clearer declaration of those precepts aggravates the guilt attending the viola16 tion. But therefore [it,] that is, the promise, and the inheritance to which it relates, [is] of of faith, that it might faith, or annexed to it, that it might be] of grace, that God might magnify the riches of his grace might be sure to all in proposing justification and life to us in a the seed, not to that way that might in multitudes of instances be only which is of the law, but to that also effectual; that so the blessing exhibited in the which is of the faith promise might be firm, and secure to all the be- of Abraham, who is lieving seed; not only to that part of his de- the father of us all ; scendants which was placed under the dispensation of the Jewish law, who are not indeed excluded from it, if they seek it in a proper manner; but to that which is the seed of that holy patriarch, to whom the promise was made, by a nobler relation, even by a participation of the faith of Abraham, who is in this view the 17 father of us all: As it is written, (Gen. xvii. 6,) I have made thee a father, not of one family ten, I have made alone to descend from Isaac, or Jacob, but of nations,) before him thee a father of many many nations; so that he is in some degree whom he believed, even like God himself, who is the father of all even God, who quickgood men; like that Almighty Being in whom eneth the dead, and calleth those things he believed, as reanimating those who are dead, which be not, as and calling into action and enjoyment things though they were: that are not now in existence, with the same 18 ease as those that are.d 17 (As it is writ And since I have begun to touch upon it, 18 Who against permit me, my brethren, to animate your faith, was not, and could not be, abrogated by it. Compare Gal. iii. 17. & Calling things that are not.] That this is to be understood of summoning them, as Like God] So I think xa7eval may it were, to rise into being, and appear before here signify; and accordingly it is ren- him, Elsner has well proved on this places deyed, ad instar Dei by Paræus. |