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Julian Pe. 23 Therefore by the deeds of the law there shall no Corinth. rjod, 4771, flesh be justified in his sight: for by the law is the know
ROM. V. 21-27.
declares that the only method of Justification is by Faith
21 But now the righteousness of God without the law
22 Even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all that believe : for there is no difference:
23 For all have sinned, and come short of the glory of God;
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 righteousness : that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what
ROM. ii. 28, to the end.
the Jew nor the Gentile, under the Gospel, can be justi-
28 Therefore we conclude that a man is justified by
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.
Corinth. riod, 4771. Vulgar Æra, The Apostle proves that Abraham was not justified by the 58.
Works of the Law—He hath not whereof to boast — His
1 What shall we then say that Abraham, our father as
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.
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.
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.
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also ? for we say that faith was reckoned to Abraham for righteousness.
10 How was it then reckoned ? when he was in circumcision, or in uncircumcision ? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the righteousness of the faith
which he had, yet being uncircumcised ; that he might be the father of all them that believe, though they be not circumcised ; that righteousness might be imputed to them also:
12 And the father of circumcision to them who are not
ROM. iv. 13-22.
Jews that the promise itself, which was given to Abraham,
Jews were to be the Heirs to his promise, Faith is made Corinth. riod, 4771. Vulgar Æra,
void, and the promise which was given on the condition of 58.
Faith is cancelled-For the Law, without Mercy, sub-
13 For the promise, that he should be the heir of the
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect :
15 Because the law worketh wrath : for where no law is, there is no transgression.
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.
17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not, as though they were.
18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, so shall thy seed be.
19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb :
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
21 And being fully persuaded that, what he had promised, he was able also to perform.
22 And therefore it was imputed to him for righte-
$ 15. ROM. iv. 23, to the end.
through Faith was recorded for our sakes—to show us
23 Now it was not written for his sake alone, that it
24 But for us also, to whom it shall be imputed, if we
Julian Pe- believe on him that raised up Jesus our Lord from the Corinth. Vulgar Æra," 58.
25 Who was delivered for our offences, and was raised
§ 16. ROM. v. 1–11.
privileges which follow Justification by Faith— The Holy
1 Therefore being justified by faith, we have peace
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
3 And not only so, but we glory in tribulations also : knowing that tribulation worketh patience;
4 And patience, experience ; and experience, hope.
5 And hope maketh not ashamed ; because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.
6 For when we were yet without strength, in due time Christ died for the ungodly.
7 For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
10 For if when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
11 And not only so, but we also joy in God, through
♡ 17. ROM. v. 12, to the end.
shews that by the transgression of one Man sin entered
CHRIST AAS OBTAINED GREATER BLESSINGS THAN ADAM LOST.
Julian Pe effects of Christ's obedience are greater than the effects Corinth. riod, 4771. Vulgar Æra,
of Adam's disobedience-By one offence Adam brought 58.
into the world transgression and death-By obedience
12 Wherefore as by one man sin entered into the world,
13 (For until the law sin was in the world : but sin is not imputed when there is no law.
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression o, who is the figure of him that was to come.
15 But not as the offence, so also is the free gift. For if through the offence of one many be dead; much more
27 Having demonstrated that all mankind were subjected to sin and death by the sin of one man, the apostle interrupts the analogy he is about to draw between Adam and Christ, for the purpose of establishing the doctrine of original sin. The apostle proves this point, by affirming that death reigned from Adam to Moses, that is, before the promulgation of the Lovitical lawthat it reigned over those, who not having received any promulged law threatening temporal death, were not capable of sinning after the manner of Adam's transgression--that it was passed upon all, consequently upon infants and idiots, to whom sin could not be imputed, as they were without the power of comprehending the knowledge of law—therefore all mankind were necessarily subjected to death, not only for their own actual sin, but for the original sin and transgression of their first parents. St. Paul appears particularly desirous to prove this point, as it affords a strong additional argument for the claims of the Gentiles—" for if (as Mr. Young observes) the effects of Adam's transgression extended to all universally; surely we shall not dare to limit the effects of Christ's merits to a part of mankind only.”—Notes to the Sermon on Original Sin, p. 255. From the fall itself sentence of death was passed on all mankind through the transgression of Adam-and ibe free gift of justifi. cation and life was restored through Christ.- The plan of our redemption was coeval with, or rather was decreed before, the transgression of our first parents, and, like the evil which was then introduced, it extends to all, promoting the superior happiness of man, and the glory of God. By these irresistible argiiments the apostle still endeavoured to enforce on the minds of the Jews that salvation was not confined to their Church, and could not be obtained by the Mosaic law—but was equally offered to all nations, through the obedience and righteousness of Jesus Christ.