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man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile: "but glory, honour, and peace, to every man that and also to the Gentile : 11 for there is no respect of persons with God. For as many as have sinned without law shall also perish without law and

But if they be according to the law of the Gospel-viz. repentance, faith, and obedience in Christ Jesus-then are they of that stamp, having the impress of Christ, which God by grace will recompense.

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10 What a powerful encouragement to us all to lead good and holy lives! worketh good, to the Jew first,

11 Rich or poor, high or low, Jew or Gentile-God receives all who come unto him by Jesus Christ his Son; and that, without respect of per

sons.

14 Thus, when our Church asserts the necessity of a Christian faith as generally necessary to salvation, she does not thereby condemn the hea

as many as have sinned in the law shall be judged by the law; (for not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written

then, to whom Christ is unknown. She confines her address to the family of Christ: the "Gentiles are a law unto themselves."

in their hearts, their conscience

also bearing witness, and their thoughts the mean while ac

16 It is wise to confess to God those secret sins now, when they may be pardoned; not to wait till the door of mercy be shut.

cusing or else excusing one another;) 16 in the day when God shall judge the secrets of men by Jesus Christ ac17 How full of danger then for us cording to my Gospel. "Be- also to "rest" in our Gospel-covehold, thou art called a Jew, nant, and not do the will of Him to and restest in the law, and whom that covenant doth bind us! makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou

24 The Apostle is indignant at the scandal thus cast upon religion by the unholy lives of its professors. They injure man by their evil example, and they dishonour God by a defiance of His law.

that makest thy boast of the law, through breaking the law dishonourest thou God? "For the name of God is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the 25 So it is with us, who are called law but if thou be a breaker Christians. Outward profession sav of the law, thy circumcision eth no man, neither Jew nor Gentile. is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew, which is one outwardly; neither is that circumesion, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

What strength, what courage, what patience, what comfort is there in the heart of him who, amidst sickness and sorrow, contempt and perse cution, goeth on his Christian course, and remains unmoved, because he looks to "the praise, not of men, but of God !"

CHAPTER III.

JAN. 4, MAY 4, SEPT. 2.

1 Paul supposes a Jew thus to argue with him.

2 These "oracles of God" were the Scriptures of the Old Testament, which declared the will of God.

'What advantage then hath the Jew? or what profit is there of circumcision? 2 Much every way chiefly, because that unto them were mitted the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect *!

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* This reflection involves a very important principle. As no mere profession of faith justifies the unrighteous, so no falling off from it in others weakens its justifying efficacy upon the righteous. If there be, who professing the Gospel, are yet sabbath-breakers, intemperate, unholy, and unjust; nay, even if among those who attend the holy sacrament of the body and blood of Christ, some there be neither more holy in their hearts, nor more upright in their lives; neither of a less worldly spirit before God, nor of a more upright disposition before men; the Sabbath is not less blessed, the word not less quickening, the ordinances not less nourishing to the soul; the Spirit neither less searching, nor less comforting. They severally still do their office, bringing salvation. God, who promises

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God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou 5 Reason itself must allow, that the art judged. But if our un- punishment of the wicked is accordrighteousness commend the ing to righteous judgment. righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) God forbid for then how shall God judge the world? For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? and not rather, (as we be slanderously reported, and as

St. Paul neither taught this doctrine, nor held it. The charge was a slander. Hence his indignation.

some affirm that we say,) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise for we have before proved both Jews and Gentiles, that they are all

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10 All men, whether Jew or Gentile, are by nature unrighteous; therefore all who look for salvation, must be saved by the righteousness of another, even Jesus Christ "the Lord, our righteousness."

Their

under sin; as it is written, There is none righteous, no, not one; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways; 17 and the way of peace have they not known: there is no fear of God before their eyes. know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the 21 The law and the prophets were fulfilled in Jesus Christ *.

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knowledge of sin.

21 But

17 Wicked men rejoice in unquiet, as their proper element. Peace is their aversion.

Now we

now the righteousness of God without the law is manifested, blessing, must be true. If there be failure of blessing, the failure is not in Him who offers it, but in those to whom the offer is made in vain. Rejoice, then, O Christian soul. This God of truth is thy God!

*In the memorable scene of the transfiguration, Moses and Elias, representing the law and the prophets, became witnesses to "the righteousness of God, which is by faith of Jesus Christ ;" and transferred their authority to Jesus. So bade the voice from heaven "This is my beloved Son Hear HIM!"

being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God: being justified freely by his grace through the redemption that is in Christ Jesus: 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; 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 law? of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid : yea, we establish the law.

27 The Jew is no longer to boast himself over the Gentile. The Gospel is termed the law of faith, in

contradistinction to the law of works. 28 The law is nothing, if considered exclusive of the Gospel, though the Gospel confirms and enlarges the moral law.

Christianity establishes the law by means of the righteousness of Christ, who fulfilled it for us, and who by his Spirit enables us, however humbly, to obey it.

CHAPTER IV.

JAN. 5. MAY 5, SEPT. 3.

1 St. Paul instances Abraham, the father of the faithful, in proof of justification by faith, not by legal

works.

1 WHAT shall we then say that Abraham, our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned 5 Jesus justifieth the ungodly, not in of grace, but of debt. 5 But their sins, but from them. to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed

2 Between man and man let virtue

have its just meed of praise. But before God, no man living is thereby justified.

MAY 5, SEPT. 3. are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham

10 Abraham was blessed of God before the rite of circumcision was instituted.

uncircumcision? Not in circum

11 It is clear that as the blessing was to Abraham and his seed before circumcision, so it was impossible to confine the blessing then given to those who are circumcised. The blessing includes the circumcision, but does not exclude the uncircumcision.

for righteousness. 10 How was it then reckoned? when he was in circumcision, or in cision, but in uncircumcision. " 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 unto them also: and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect because the law worketh wrath: for where no law is, there is no transgression. 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 1s Who against hope believed in hope, that he might become the father of

were.

17 Since God, as the creator of all things, and Lord of life and of death, can quicken-or give life-to the dead, so do I hope to rise again to a glorious immortality.

18 Any expectation of children was naturally dead in the aged Abraham and Sarah.

many nations, according to that which was spoken, So shall thy seed be. 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: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that,

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