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cause they would make the reward of debt, but affirms that all would do so unto the exclusion of gracious imputation. For if the foundation of imputation be in ourselves, imputation by grace is excluded. In the fifth verse the sum of the apostle's doctrine, which he had contended for, and what he had proved, is expressed. • But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. It is granted on all hands, that the close of the verse, his faith is counted for righteousness,' doth express the justification of the person intended. He is justified, and the way of it is, his faith is counted or imputed. Wherefore, the foregoing words declare the subject of justification, and its qualification, or the description of the person to be justified, with all that is required on his part thereunto.

And first, it is said of him, that he is ó un épyaSóuvos, “who worketh not.' It is not required unto his justification, that he should not work, that he should not perform any duties of obedience unto God in any kind, which is working. For every person in the world is always obliged unto all duties of obedience, according to the light and knowledge of the will of God, the means whereof is afforded unto him. But the expression is to be limited by the subject matter treated of. He who worketh not, with respect unto justification; though not the design of the person, but the nature of the thing is intended. To say, he who worketh not is justified through believing, is to say that his works, whatever they be, have no influence into his justification, nor hath God in justifying of him any respect unto them. Wherefore, he alone who worketh not, is the subject of justification, the person to be justified ; that is, God considereth no man's works, no man's duties of obedience, in his justification; seeing we are justified δωρεάν τη αυτού χάριτι, « freely by his grace. And when God affirmeth expressly, that he justifieth him who worketh not, and that freely by his grace, I cannot understand what place our works or duties of obedience can have in our justification. For why should we trouble ourselves to invent, of what consideration they may be in our justification before God, when he himself affirms, that they are of none at all. Neither are the words capable of any evading interpretation. He that worketh not, is he that worketh

teousness;' ver. 3. He was justified by fore described (for other justification ! in opposition unto all his own works ousness thereby.

3. From the same testimony he to be partaker of that righteousness a before God, which was by imputati imputed unto him for righteousness. tion hath been before declared.

4. The especial nature of this i it is of grace without respect unt proves, ver. 4. from what is contrai that worketh is the reward not debt.' Where works are of any room for that kind of imputation fied, for it was a gracious imput is our own antecedently there own by that imputation. For imputed unto us in a way of in a way of debt. That whi fects of it, is due uto us. that faith itself is imputed : nance unto an imputation of for what it is, for then it wo' what it is not.

So Socinu pro justitia, ideo imputatur nec vere in se eam conti, Which kind of imputation nation, we have before di sistent with that imputati It is otherwise with him justified, than it was wi' that are meritorious, the merit; that make the rew other works are not. 1 the apostle. For acco meritorious, that the re works in justification a limitation he affirms, t! ward is not reckoned ol exclude some sort of

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n of the subject, or the means on the part

justified, and whereby he becomes acturith or believing. “But believeth on him

ungodly.' That is, it is faith alone. For him who worketh not; and not only so, but 'ct, God as justifying the ungodly, is excluomitancy of any works whatever. th alone, or it is impossible to express faith t the literal use of that word alone. But faith d, in opposition unto all works of ours, unto, rketh not, and its especial nature declared in object, God as justifying the ungodly, that is, grace, through the redemption that is in Christ jace is left for any works to make the least apards our justification before God, under the coy distinction whatever. And the nature of justiw is here also determined. It is not a mere assent le revelations ; it is not such a firm assent unto should cause us to yield obedience unto all the prethe Scripture, though these things are included in it is a believing on, and trusting unto him that jushe ungodly, through the mediation of Christ. icerning this person, the apostle affirmeth, that his > counted for righteousness.' That is, he is justified way and manner before declared. But there is a dife about the sense of these words. Some say,

the ng of them is, that faith as an act, a grace, a duty or of ours, is so imputed. Others say, that it is faith as rehends Christ and his righteousness, which is proimputed unto us, that is intended. So faith, they say, ieth, or is counted for righteousness relatively, not pro, with

respect unto its object; and so acknowledge a not, let men say what they please as they will. And it is a boldness to rise up in opposition unto sui nies, however they may be harnes tions and arguings, which are but the word of God will pass throug

But the apostle farther add subject of justification, that God is that expression which hath amongst many, and on the accou much displeased with the apost! son dare but say that God just: sently reflected on, as one that throw the necessity of godl good works. For what need if God justifieth the ungodly of God, that he is é dikalWYT ungodly;' this is his prerog he be believed in and wor emphasis unto the expressi testimony of the Holy Gl: please.

But the difference is If so, it may be allowed should mistake their prop that God justifieth the u who formerly were ungodl when they are justified. are justified were before are at the same instant whether they are godly o ment of time, unto their ju as godly, and are so inde true, that God justifieth t proposition is true, God j these propositions, God ju tifieth none but the godly expressly katáppaors and αντίφρασις. .

Wherefore, although in sinner, he is made godly, fo

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de the righteousness of God in Christ;' le righteousness of God upon them that 21, 22. But faith absolutely considered, isness of God. God imputeth unto us Tout works ;' Rom. iv. 6. But there is no uble imputation of two sorts of righteiighteousness of God, and that which is

absolutely considered, is not the righteFor, into the righteousness of God is revealed, re and receive it, is not itself the righte

For nothing can be the cause or means of hteousness of God is revealed unto faith;' d by it is 'it received ;' chap. iii. 22. v. 11. not the righteousness of God which is by ighteousness of God which is imputed unto hteousness of God which is by faith; Rom. ii. 9. whereby the righteousness of God is to be ned, and submitted unto, is not that righteousBut such is faith, Rom. ix. 30, 31. x. 30. ichteousness which is imputed unto us, is not cedently unto that imputation. That I may be m, not having my own righteousness ;' Phil. iii.

is a man's own. Shew me thy faith ; I will
y faith ;' James ii. 18.
l imputeth righteousness unto us;' Rom. iv. 6.
ghteousness which God imputeth unto us, is the
iss whereby we are justified, for it is imputed
it we may be justified. But we are justified by
ice and blood of Christ. By the obedience of
made righteous ;' Rom. v. 19. Much more now
ied by his blood ;' ver. 9. "He hath put away
-acrifice of himself;' Heb. ix. 26. Isa. liii. 11. ‘By

ge shall my righteous servant justify many; for
r their iniquities.' But faith is neither the obe-
he blood of Christ.
as we said before, is our own. And that which
y be imputed unto us. But the discourse of
about that which is not our own antecedently
on, but is made ours thereby, as we have

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