An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

The second Part.

In the second part of the Chapter hee returns to prose∣cute the Dispute concerning Iustification, not by works but by faith.

Vers. 10. As it is written, there is none righteous, no not one.

11. There is none that understandeth, there is none that seeketh after God.

12. They are all gone out of the way, they are toge∣ther become unprofitable, there is none that doth good, no not one.

Argument 4. Concerning Justification not by works, but by faith: The Scripture witnesseth, that all men are under sin, and liable to condemnation, to ver. 20. there∣fore no man is justified by the works of the Law, ver. 20.

The testimonies of Scripture are six: (1) Out of Psa. 14.1, 2, 3. and Psalm 53.1, 2, 3. where the Prophet speaking of the unregenerate in his time, and of all in their natural estate out of Christ, pronounceth; first, that no man is righteous, ver. 10. Secondly, that all are blind, and ignorant of the things which make for their Salvati∣on. Thirdly, that there were none which were affected with a desire of knowing, or worshipping, or having any communion with God, ver. 11. Fourthly, that all were guilty of Original Apostasie from God, and his known Will. Fifthly, that all were unprofitable, polluted, abo∣minable, by reason of the filthiness of their wickednesses. Sixthly, that there were none, viz. of those that were un∣regenerated, that did any good, and by consequence that there was none but did evil, and only evil; for when hee does the work commanded, not to God commanding, being unregenerate, hee serves himself, and sacrificeth to his own idols.

Vers. 13. Their throat is an open sepulchre, with their tongues they have used deceit, the poyson of Aspes is under their lips.

The second testimony is from Psalm 5.9. wherein Da∣vid, under the type of his enemies, condemns all unre∣generate men, or men not reconciled to God, of impurity of heart, from whence proceeds nothing but that which is abominable and loathsome unto God; that the throat of every one is as a Sepulchre newly opened, sending forth a pestilential smell of wicked thoughts, out of whose mouth comes forth nothing but pestilent, injurious and deceitful speeches.

Poyson] The third testimony is from Psalm 140.3. In which the same is confirmed of Davids enemies, which were types of persons unreconciled unto God, in that they are alwayes ready to send out from their mouths, as from a quiver, poysonful speeches, no less hurtful than the poyson of Aspes.

Vers. 14. Whose mouth is full of cursing and bitterness.

The fourth testimony is from Psalm 10.7. to the fore∣said sense, wherein the Psalmist complains of the natural man, that his mouth is full of cursing, and reproachful words, whereby the glory of God, and the fame of our Neighbour is wronged.

Vers. 15. Their feet are swift to shed blood.

16. Destruction and misery are in their wayes:

17. And the way of peace have they not known.

The fifth testimony is from Psalm 59.7, 8. In which unregenerate men are pronounced guilty of cruelty, vio∣lence, oppression and man-slaughter, who create nothing but misery and destruction to themselves and others, in the whole course of their lives, who are very far from procu∣ring peace, or any thing that is good, either to themselves or others.

Vers. 18. There is no fear of God before their eyes.

The sixth testimony is from Psalm 36.2. Wherein un∣regenerate

men by their deeds, are condemned of pro∣phaness and contempt of God; for seeing they are void of the fear of God, there is nothing to restrain them from falling headlong into all kind of wickedness.

Vers. 19. Now wee know that what things soever the Law saith, it saith to them that are under the Law; that every mouth may be stopped, and all the world may become guilty before God.

Hee prevents an Objection, lest any man should elude the force of the testimonies before recited, as if they be∣longed but to some few, and those certain impious men, who lived in the times of David or Isaias. Here hee shews that the common disposition of mankind is taxed, which live unde•• the Law, or the Covenant of Works, and not under grace; and hereupon these fore-cited sentences of the Law, are directed against all men, under the state of corrupt nature, chiefly the Jewes; whereupon a threefold conclusion is inferred. First, from hence every mouth is stopped, lest any man should glory in himself, or excuse himself in the judgement of God. Another conclusion, Hence the whole world is made lyable to condemnation, and obnoxious to punishment.

Vers. 20. Therefore by the deeds of the Law, there shall no flesh bee justified in his sight, for by the Law is the knowledge of sin.

The third conclusion and principal, drawn from the fore-cited testimonies; therefore by the works of the Law no flesh shall bee justified in the sight of God, for it mat∣ters not, that some may bee justified by their works before men.

For by the Law] Argument 5. Serving to prove the same assertion: All men are convinced of sin, and con∣demned by the Law; for by the Law is the knowledge of sin, not a procurer of righteousness to any one: There∣fore no man is justified by the works of the Law.

Vers. 21. But know, the righteousness of God with∣out the Law is manifested, being witnessed by the Law and the Prophets.

22. Even the righteousness of God, which is by the Faith of Iesus Christ unto all, and upon all them that believe, for there is no difference.

Argum. 6. Tending to the asserting of the affirmative part of the position. Now in the Gospel, the righteous∣ness of God is manifested without the works of the Law, approved by the testimony of Scripture, to wit, that the righteousness of God, which is imputed and given to all believers, apprehending by Faith the righteousness of Christ Jesus, without distinction of Nations or persons; therefore by this Righteousness alone, which is through Faith in Jesus Christ, are wee justified. The Argument is good, for if wee cannot bee justified by the works of the Law, and yet there is another way to justify us found out, to wit, that which God commends to us in the Law, and in the Prophets: As for example, when hee hath said in the Law, In the Seed of Abraham all Nations shall bee blessed: And in the Prophets, The Iust shall live by Faith. It's fitting wee should believe our selves to bee justified only upon this latter ground, to wit, by Faith.

Furthermore, seeing wee can conceive only a two-fold Righteousness; one is of the Law, or of works inherent, or a mans own righteousness; another, which is Evange∣lical, called the Righteousness of Faith, or the Righte∣ousness of Christ imputed unto us, to wit, that Righteous∣ness which hee imputes to all that believe: After the exclusion of the former Righteousness, that being now impossible, the other is of necessity to bee admitted, which is commended to us in the Old Testament, now revealed in the New, and only is possible and acceptable to God, deserving alone the name of Righteousness.

Vers. 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 Iesus Christ.

Argum. 7. Wherein is shewed the common disease of all men, as also the necessity of the common remedy; all men without exception have sinned, and by Law are shut out from the glory of God, or Eternal Life; there∣fore all are no otherwise justified but freely, or by Divine Grace through the Redemption of Jesus Christ; that is to say, they cannot otherwayes bee justified, than by Faith in Christ the Redeemer, who by his Blood hath purcha∣sed for us Righteousness and Salvation, and hath freely of his Grace made it ours.

Vers. 25. Whom God hath set forth to bee a Propitia∣tion, 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 righteous∣ness, that hee might bee just, and the Iustifier of him which believeth in Iesus.

Argum. 8. God hath set forth Christ that hee might bee a Reconcilement, and Propitiatory Sacrifice, where∣by the wrath of God is appeased towards all that lay hold on him by Faith; therefore it is not possible that a man should be justified, but by Faith in Christ, offering up this attonement in his Blood, unless God should alter the means of appeasing himself.

To shew forth.] Argum. 9. God in this present time of the Gospel hath set forth Christ as the means of appea∣sing his anger, to those that imbrace it by Faith, that by this way of justifying, his Righteousness might bee mani∣fest in the time past, in his forbearance and forgiveness of sins past, which from the beginning of the world hee hath forborn and forgiven, to wit, that God did not pardon the sins of his own, but upon the account of the Propiti∣atory Sacrifice of Christ, which was to come, and that without any violation of his Justice: Therefore this ground of our Justification is no less to bee asserted, than the glory of Gods Justice is to bee manifested. The mat∣ter is clear: For if Justification by Faith in the Blood of Christ, shews that God never pardoned sins, but upon sa∣tisfaction made to his Justice by the Blood of Christ, cer∣tainly hee would have the righteousness of God concealed, that would determine any other ground of our Justification than by Faith.

That hee might bee just] This confirms the Argument, that God hath set forth Christ, that hee might bee a Pro∣pitiation through Faith in his Blood; not only that hee might declare himself just in sending the promised Messi∣as, for whose sake freely and also justly hee would pardon sin, but that hee might shew himself the Author and Do∣ner of true Righteousness to us, (that were without any righteousness of our own) by believing in Jesus Christ: Therefore this ground of our Justification by Faith, is no less to bee maintained, than the glory of Gods Justice, Faithfulness and Goodness, to bee declared in justifying Believers.

Vers. 27. Where is boasting then? it is excluded. By what Law? of Works? nay, but by the Law of Faith.

28. Therefore wee conclude, that a man is justified by Faith without the deeds of the Law.

Argum. 10. Because by the Law of Faith, or the Cove∣nant of Grace, which requires Faith to our Justification by the Righteousness of another, mans boasting in him∣self is excluded, and not by the Law of Works, or the Co∣venant of Works, which exacts perfect obedience, and af∣fords matter of boasting to men in their Inherent Righte∣ousness; Therefore (saith hee) wee conclude▪ that a man is Iustified by Faith without the Works of the Law. The Argument is good: For if men were Justified by their Works, and Inherent Righteousness, they might boast of the meritorious cause of their Justification to bee in them∣selves; but they that are Justified by Faith, are compelled to renounce their own Inherent Righteousness, and to place their only Confidence in the imputation of the Righteousness of Christ, and solely in the grace of God.

Vers. 29. Is hee the God of the Iewes only? Is hee not also of the Gentiles? Yes, of the Gentiles also.

30. Seeing it is one God which shall justifie the Circum∣cision by Faith, and uncircumcision through Faith.

Hee concludes this Disputation with the resolution of two questions, which give much light to the present Do∣ctrine. The first question is, Whether this way of our Justification by Faith bee common both to Jewes and Gentiles? To which hee answers, That it's common to both, whereof he adds a reason, because there is one God of those that are Justified; therefore there must bee but one way of justifying all, to wit, by Faith, or of Faith. For if hee should Justifie the Jews upon one ground, and the Gentiles upon another, God would seem to differ from Himself in communicating Righteousness and Sal∣vation to sinners, both to Jews and Gentiles, which is absurd.

Vers. 31. Do wee then make void the Law through Faith? God forbid; yea, wee establish the Law.

Another question is, Whether the Doctrine of Faith, or Justification by Faith, makes the Law of none effect, or to bee given in vain, while it is denied that men are Justified by the Law? Hee answers, that the Law is no wayes rendred void, but is rather established by the Do∣ctrine of Faith; for Faith, or the Doctrine of Faith, establishes the Law three wayes. First, in respect to the threatnings, shewing that Christ was dead by the Sen∣tence of the Law, that hee might satisfie the Law, and that wee were lyable to death, unless freed from it by Christ. Secondly, in respect to the Precepts, because hee demonstrates that perfect obedience was yeelded to the Law, in the Righteousness of Christ. Thirdly, Faith establishes the Law in respect to Believers, because being justified by Faith, by virtue of Christ, they are initiated into new obedience, who before they were justified by Faith, could do nothing but sin.