such obedience, the more blessed is he. But David does not so express himself, because he was himself a man, and was aware of the "law of sin which was in his members." And he wrote for men, who were, like himself, frail and corrupt, in whom, as in himself, "the flesh lusteth against the spirit." And he knew, that the more enlightened they became in the knowledge of God and the knowledge of themselves, so much the more they would be conscious of their sinfulness: and so much the more liable to despair, if he had only said, Blessed is the man who is without sin, instead of the man whose sins are covered: if he had said, Blessed is the man in whom the Lord can find no iniquity, and not the man whose iniquities are forgiven. And truly thankful may we be to have this assurance, that there are those to whom the Lord will not impute sin. On no other ground could we look towards judgment with any comfort. We should be trying to weigh our respective portions of obedience and disobedience, and to see which was heaviest. We should be putting in one scale the strength of passion, and in another the strength of reason, to examine which ought to have prevailed. We should be balancing ignorance against knowledge, and power of temptation against power of conscience; and doubt within ourselves whether ignorance or temptation would furnish an excuse, or whether we had sinned against light and knowledge. We should be comparing what we supposed to have been good in our lives, with what we knew had been wrong; and thus miserably doubting, whether we had more ground to hope for God's favour, or to fear his anger. David himself may be an instance, in whom, whilst there was much after God's own heart, there was also much to call for God's wrath and indignation. How could he ever know his future prospects, if God had not revealed his mercy to him? And Paul likewise, who had been "a persecutor, a blasphemer, and injurious" to the church of God. How could he ascertain whether his services would be more effectual to justify, or his offences to condemn him? What comfort could he have enjoyed, except the comfort which he really found, that to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness? But although the Christian, in one sense, worketh not; although he does not work for hire, and looks for no reward as a debt; still he knows that "by works his faith must be made perfect." He desires to be a diligent servant, though he owns himself to be "an unprofitable servant." If he were to remain ungodly, he could not be sincerely believing on him who justifieth the ungodly. He does not presume to appear before God, trusting in his own righteousness. But neither could he presume to appear before God, trusting in the righteousness of the Redeemer, unless he were labouring to make that righteousness the pattern of his own, and striving to be perfect even as his Lord who is in heaven is perfect. 5 James ii. 22. LECTURE XI. THE PROMISE MADE TO FAITH. ROMANS iv. 9-25. St. Paul had been speaking of that which is the highest state of blessedness for man, a state of peace with God. Blessed is the man to whom the Lord will not impute sin. But the Jews were disposed to deny that this favour could belong to any except their own nation: the "chosen nation," separated from others by the law of Moses, and dedicated to him by the rite of circumcision. This question is settled by going back to Abraham, the founder of their race. What was reckoned to him for righteousness? Circumcision, or faith? We say, Faith: and that, before he was circumcised: so that circumcision was the seal of Abraham's faith, but not the ground of God's favour. 9. Cometh this blessedness then upon the circumcision (the Jewish people) only, or upon the uncircumcision (the Gentiles) 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 be lieve, though they be not circumcised; that righteousness might be imputed unto them also: 12. 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. God first declared his favour to Abraham; promised to be his "shield, his exceeding great reward." He then, on a subsequent occasion, marked him as his own by a peculiar ordinance; just as we first make a contract, and then seal it. So that circumcision was to Abraham, what baptism was to the Ethiopian, (Acts viii. 36-38,) who said to Philip, "See, here is water: what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And they went down into the water, both Philip and the Eunuch; and he baptized him." Thus baptism was the seal of the righteousness of the faith which the Eunuch had, being yet unbaptized: and circumcision was a seal of the righteousness of the faith which Abraham had, being yet uncircumcised. And not only was this so; but it must needs be so, that the terms of the promise might be fulfilled. It was a free promise given to faith. Therefore it could not be made dependent on obedience to the law. 13. 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. 14. For if they which are of the law be heirs, faith is made void, and the promise made of none effect. 1 Gen. xv. 1. 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 righteousness. St. Paul's purpose here, is to show that Abraham enjoyed the divine favour on the same terms on which any can enjoy it; through grace, by believing the promises of God. The Jew would argue, that Abraham received the blessing by entering into the covenant of circumcision. No, says the apostle: God gave him the promise that he should be head of the world, (that his seed should inherit infinite blessings,) long previously to his giving him the sign of circum cision. 3 2 By the law there would be wrath, not favour; the law not being perfectly kept: but where no law is, men are not treated as transgressors. 3 See Gen. xv. 1-5. |