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whereof to glory, but not

3 For what faith the Scripture? Abraham believed GOD, and it was counted unto him for Righteousness.

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But his Faith was imputed for Righteoufnefs.
what the Sacred Oracles exprefs, that, tho' the
Behaviour of this celebrated Perfon was indeed
innocent, fair, and honourable before Men, yet
[he bath] not any Thing to boaft in the Sight of
GOD. For what faith the Scripture upon this
Head? (Gen. xv. 6.) Abraham believed GOD,
"when he made him the Promife of that mira-
"culous and important Seed, and fo it was im-
puted to him, or placed to his Account, for
Righteoufnefs, or in order to his Juftifica-
"tion:" That is, GOD was pleafed graciously
to accept it, though he had not that compleat
and perfect Righteoufnefs, which might in ftrict
Juftice be demanded of every rational Creature,
as the only Condition of his being acquitted at
the Divine Bar. Now to him, who thus work-
eth to the utmoft Extent of all that was requir-
ed, the Reward proportioned to that Work is
not charged to Account, as Matter of Grace (c),
but of Debt; and he may glory, at least in
having diligently earned it. (Compare Chap.
xi. 6.) But to him who in this Senfe worketh
not, who can by no Means pretend to have
wrought all Righteoufnefs, but humbly believeth
on him, who declareth the Freeness of pardoning
Grace, and by that juftifieth even the Ungodly if
he repent and return, the Phrafe ufed concerning
Abraham may
be applied with the ftricteft Pro-
priety, and it may be faid that, bis Faith is impu-
ted to him, or placed to his Account, for Righ-
teousness, or to the Purpose of his being accepted,
and treated by GoD as righteous.

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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 juftifieth the Ungodly, his Faith is counted for Righteoufnefs..

6 Even as David alfo de

fcribeth the Bleffedness of the Man unto whom GOD imputeth

And [this is] very agreeable to what we read elsewhere; particularly as David (Pfal. xxxii. 1, 2.) defcribeth the Blefjedness of the Man who is accepted of God, whom he speaks "of as one, to "whom GOD, according to the Method of Proceeding

6.6.

(c) As of Grace. Raphelius has fhewn, that do don't only fignify a Reward of Debt, but also a Gift of Favour; and that the Phrafe do dupen occurs in Herodotus; fo that a Reward of Grace or Favour is a Claffical as well as Theological Expreffion.-Could we be fure, that Abraham was once an Idolater, it would be fome Illuftration of the Apoftle's Rea foning here; but the Validity of it by no Means depends upon that Fact.

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5 T Sect. 8.

Rom. IV. 2.

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Sect. 8.

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Abraham was justified by Faith before he was circumcifed.

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ceeding we now maintain, imputeth Righteouf nefs without any Suppofition of, or Regard to, Rom. IV. 7. a former Series of good Works, fuppofed to "have been performed by him,' For he expreffes himself thus, "Bleffed are they whofe Iniquities are pardoned, and whofe Sins are, as it were, covered (d), by the Vail of Divine Mer8 cy: Bleed is the Man to whom the Lord imputeth not Sin.” Which plainly implies, that Sin had been committed by the beft and happiest of Men; and that it is Matter of Mercy and Favour, that it is not charged to Account, fo that he should finally be condemned for it. Now while we are speaking of this Blessedness of the pardoned and accepted Sinner, give me Leave to afk [doth it come] upon the Circumcifion [only,] or alfo on the Uncircumcifion? The celebrated Inftance we have just been mentioning will fhew, how far Circumcifion is from being neceffary to a Share in it. For [when] we say, as above, that Faith was imputed to Abraham for Righteouf10 ness (e); How and when was it thus imputed, and charged to his Account, in this View? When be was in Circumcifion, or in Uncircumcifion? [Truly] the History plainly fhews us, that it was not in Circumcifion, but in Uncircumcifion; for it relates this important Circumstance of Abraham, as taking Place many Years before Circumcifion was inftituted

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(d) Whole Iniquity is pardoned, and whofe Sin is covered.] Archbishop Leighton has fo elegantly and beautifully illuftrated thefe Words, that I muft beg leave to refer those of my Readers, that cannot use his Latin Meditations on the 32d Pfalm, to review the English Tranflation of it, in the 2d Volume of his Expofitory Difcourfes; printed at Edinburgh, 1748. (e) Imputed to him for Righteousness.] I think nothing can be eafier, than to understand, how this may be faid in full Confiftence with our being juftified by the Imputation of the Righteoufnels of Chrift, that is, our being treated by GOD as righteous, for the Sake of what he has done and fuffered: For though this be the meritorious Cause of our Acceptance with GOD, yet Faith may be faid to be imputed to using duaroσummy, in order to our being juftified, or becoming righteous: That is, according to the View in which I have elsewhere more largely ftated it, as we are charged as Debtors, in the Book of God's Account, what Chrift 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 Tenor of the Gospel, intitled to the Benefit of this, it is alfo entered in the Book of God's Remembrance," that we are Believers:" And, this appearing, we are graciously discharged, yea and rewarded, as if we ourselves had been perfectly innocent and obedient. See my Sermons on Salvation by Grace, pag. 14-19. which Account is perfectly agreeable to, what Witfius has remarked, Oecon. Fæd. Lib. iii. Chap. viii. § 36.

(f) Many

II And he received the Sign of Circumcifion, a Seal of the Righteoufnefs of the Faith, which he had yet being uncircumcifed: That he might be the Father of all them that believe, though they be not circumcifed; that Righteoufnefs might be imputed unto them alfo:

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Rom.IV. II.

He is the Father of all Believers tho' in Uncircumcifion. inftituted (f). And it affures us, that he re- Sect. 8. ceived the Sign of Circumcifion, not as the Means of making him acceptable to God when he was not before fo, but as the Token of his being already accepted; and therefore as the Seal of the Righteousness of that Faith, which he had in Uncircumcifion (g): That fo be might be the Father of all thofe who believe in Uncircumcifion, that Righteousness may also be imputed unto them, that they may be juftified in the fame Means, and that it may be written down in the Book of God's Remembrance, that they are fo. And he received this Rite by Divine Appointment, that he might alfo be the Father of the Circumcifion, that is, to those who fhould afterwards practise it, and were not only Partakers of the external Ceremony of Circumcifion, which in itself indeed can have no Efficacy; but fhall alfo walk in the Footsteps of that Faith of our Father Abraham, which he had in Uncircumcifion, and which rendered him fo dear to GOD, while he was in that State.

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12 And the Father of Circumcifion to them who only, but alfo walk in the Steps of that Faith of our Father Abraham, which he had being yet uncircumcifed.

are not of the Circumcifion

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F there be indeed fuch a Thing as Happiness to be enjoyed by mortal Man, it is the Portion of that Man, of whom David fpeaks, even of him, whofe Iniquity is pardoned, and whofe Sin is covered, and who Ver. 7, 8. enjoys the Manifestation of that Pardon. Well may he endure the greateft Afflictions of Life with Chearfulness, 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 Bleffings. Oh 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 refides, would fpread the Vail of his Mercy

(f) Many Years before Circumcifion was inftituted.] "Tis faid this Imputation was made on Abraham's believing the Promife, Gen. xv. 6. about a Year before the Birth of Ishmael; but he did not receive Circumcifion till Ihmael was thirteen Years old, Gen. xvii. 27. and confequently, Abraham was declared juftified at least fourteen Years before he was circumcised.

(8) Seal of the Righteoufnefs of Faith.] This feems an unconteftable Proof, that Circumcifion was a Seal of the Covenant of Grace, and not merely of temporal Promifes; and confequently obviates the moft confiderable Objection that hath ever been urged against Infant Baptifm.

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Reflections on the Happiness of a juftified State.

Sect. 8. 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 Bleffednefs belongs, that in his Spirit there is no Guile; and on the other, let us often reflect, that it is in Confequence of a Righteousness which GOD imputes, and which Faith receives and embraces. We are faved by a Scheme, that allows us not to mention Ver. 1, 2. any Works of our own, as if we had whereof to glory before GOD, but teaches us to afcribe our Salvation to believing on him who justifieth the Ungodly. Nor need we be ashamed of flying to fuch a Method, to which Abraham the Father of the Faithful had Recourfe himself, and on which Ver. 1, 3. he built his eternal Hope. May we share his Difpofition of Mind, that we may inherit the fame Promises; walking in the Footsteps of our Father Abraham. So fhall we alfo be called the Friends and Children of GOD, and fit down with Abraham, Ifaac, and Jacob in his beavenly Kingdom.

Ver. 5.

Ver. 12.

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In Order to recommend the Scheme of Juftification, by believ ing GOD's Promifes, the Apoftle fhews, that it was an illuftrious Act of Faith, which entailed everlafting Honours the great Patriarch Abraham; in which he was intended for an Example to us. Rom. VI. 13, to the Endi

I

ROMANS IV. 13.

Sect. 9. HAVE fpoken of Abraham, as the Father of uncircumcifed Believers, as well as thofe Rom.IV.13. of the Circumcifion; (Ver. 11, 12.) and that with evident Propriety; for the Promife to Abraham and his Seed, that he should be Heir of the World (a), that is, that he should inherit all the Nations of the Earth, as a Seed that should be

bleffed

ROMANS IV. 13.

FOR the Promife that of the World, was not to

he fhould be the Heir

Abraham

(a) Heir of the World.] Koduos cannot here fignify, as yn fometimes does, one Country, or Land, how fine or large foever. It must therefore imply his inheriting a Seed out of all Nations, whom he might be faid to poffefs, in fuch a Senfe, as Children are faid to be an Heritage, Pfal. cxxvii. 3. Compare Gen. iv. 1. Prov. xvii. 6. See alfo Pfal. lxxxii. 8. Where GOD is faid to inherit the Nations that are taken into his Family on the Profeffion of the true Religion,

(b) Cannet

Juftification only by the Law makes void the Promife.

Abraham, or to his Seed through the Law, but through the Righteousness of Faith.

14 For if they which are of the Law be Heirs, Faith

is made void, and the Promife made of none Effect.

15 Because the Law worketh Wrath: For where

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bleffed in him, was not, and could not be by the Sect. 9. Law of Circumcifion, or of Mofes; being as Rom.IV.13. we have already obferved prior to both; but it was by the Righteoufness of Faith. GOD gave him that Promife on his exerting a remarkable Act of Faith, on which GoD in the moft gracious and honourable Manner declared his Acceptance of him as righteous. Now if they who 14. are of the Law, and depend upon that alone, [are] Heirs, exclufive of all others, as (fome fo eagerly contend,) then that Faith, which in the Inftance before us was fo eminently honoured of GOD, is made ufelefs, and treated as a Thing of no Value; and fo the Promife made to it is in Effect abrogated, the Performance of it being put, not only on new Conditions, but on fuch as cannot be perfectly performed in this finful State (b). For the Law of GOD, confidered in itself alone, and without any Regard to that Grace, which, tho' it was in Fact mingled with it, yet makes no Part of the legal Difpenfation as fuch is fo extenfive and difficult, and we are fo weak and finful, that in Fact, instead of fecuring to us the promised Bleffings, it only worketh Wrath, that is, it becomes to us accidently an Occafion of Wrath, and expofes us to Punishment as Tranfgreffors; for where there is no Law, either revealed or intimated, [there is] no Tranfgreffion; but the Multiplication of Precepts increases the Danger of offending, and the clearer Declaration of thofe Precepts aggravates the Guilt attending the 16 Therefore it is of Violation. But therefore [it,] that is, the ProFaith, that it might be by mife, and the Inheritance to which it relates, [is] of Faith, or annexed to it, that it [might be] of Grace, that GOD might magnify the Riches of his Grace in propofing Juftification and Life to us in a Way, that might in Multitudes of Inftances

no Law is, there is no Tranfgreffion.

Grace;

(b) Cannot be perfectly performed.] This is here faid with Reference to a moral Impoffibility. It feems evident from what follows that the Law is to be confidered as infifting on an Obedience abfolutely perfect; fo that thefe good Men who were juftified under it, were not juftified by it, but by the Difpenfation of Grace under which Abraham was, which, tho' not a Part of the Covenant of GOD by Mofes, was not and could not be abrogated by it. Compare Gal. iii. 17.

(c) Like

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