PREFATORY REMARKS

ON

THE DOCTRINE OF JUSTIFICATION

AS PROPOUNDED IN

THE EPISTLE TO THE ROMANS.

ST. PAUL'S Epistle to the Romans is so universally distinguished as containing the most systematic account of man's redemption, that it may be proper to make a few prefatory remarks upon the general argument, before entering upon the particular exposition. Especially as the doctrine so clearly propounded and so strongly enforced in this epistle; the doctrine of JUSTIFICATION BY FAITH, is often assailed, often misrepresented, often misconceived.

Yet it is, in fact, the basis of the gospel revelation; and the question, whether we are justified by faith, or no, is in reality the question, whether we have, or not, an interest, a personal interest, in the covenant of the Gospel. For by faith alone can that interest be obtained.

The Gospel revelation sets out upon the assumption, that the state of mankind is a state of moral ruin, and consequent condemnation. In what manner and by what circumstances they were brought into such a state, is not discussed at any length. A few sentences incidentally occurring in this Epistle, contain nearly all that is said in the New Testament concerning the origin of the evil. But the ruin is

implied throughout.

"So God loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."2

"The Son of man is come to save that which was lost."3

"God sent not his Son into the world to condemn the world, but that the world through him might be saved."

"Ye will not come unto me, that ye might have life."

"5

"The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live."6

These passages, and every reader of the New Testament is aware how largely they might be multi

plied-all concur in either positively affirming, or virtually implying that the spiritual condition of mankind is a state out of which they need to be delivered, and out of which there is an intention of delivering them.

The next question must relate to the method of their restoration. Is it to be effected by an intrinsic process, or to proceed from some foreign and external source? Is it to depend on what man is to do in his own person, or on what is wrought for him by another?

Either mode is conceivable. Here are persons in a state of condemnation: and the question is, How are they to be accounted righteous, how justified before God? In the Old Testament the prophets declared, "Let the wicked forsake his way, and the unrighteous man his thoughts, and return unto the Lord, for he will have mercy upon him; and unto our God, for he will abundantly pardon." "When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive." Therefore, as far as appears from these passages, when David, or when Manasseh' repented of their

7 Isa. lv. 7.

9 Ps. li.

8 Ezek. xviii. 27.

1 2 Chron. xxxiii. 12.

transgressions, humbled themselves before God, "ceased to do evil, and learnt to do well," God was pleased to pardon the sins into which they had fallen through frailty, through temptation, through the influence of Satan, and to receive them again to favour, because of their repentance. In such a case, the salvation of mankind might resemble the account which is given of the cure of Naaman the Syrian, when, in obedience to the command of Elisha, he bathed seven times in the river Jordan, and was recovered of his leprosy.2 Naaman was healed through what he did: and though there was much that was miraculous, there was nothing that was vicarious in his restoration.

The Gospel, however, takes a different line. The deliverance which it proclaims, is altogether extrinsic: not dependent upon what man has done or is to do; but is already wrought; and is to be received, not gained: freely conferred, not wrought out by repentance or obedience. The Gospel does not speak in the words of the Law, "This do, and thou shalt live:" but its language is, Thy sins be forgiven thee: Go in peace."

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Accordingly, the declaration of Jesus Christ represents him as the sole and absolute author of sal

? 2 Kings v.