his conclusion at once; considering, that it would invalidate, rather than confirm, the truth, if he used many arguments. Therefore since it is proved that this is a broken law, and broken by every individual"therefore by the deeds of the law shall no flesh be justified in his sight; for by the law is the knowledge of sin :" and this appears to be one principal use of declaring the nature of the broken law, that men may be convinced that there is no justification either in whole or in part by the deeds of that law which they have already broken, and which required absolute perfection. He writes in similar terms to the Galatian churches"For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things that are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for the just shall live by faith." It is not in the -power of any man to pourtray in proper colours the horrid evil that there is in sinning against God. One who felt it said, with great earnestness, that he would rather be cast into hell than sin against God. It was the sense of sin by imputation that caused the God-man to say, in the person of the psalmist-" There is no soundness in my flesh, because of thine anger: neither is there any rest or health in my bones, because of my sin. For mine iniquities are gone over my head: as an heavy burden they are too heavy for me. My wounds stink and are corrupt, because my foolishness, or sin. I am troubled, I am bowed down greatly; I go mourning all the day long. For my loins are filled with a loathsome disease, and there is no soundness in my flesh."* And, under the prospect of enduring the wrath of God due to the sins of his people, he was heard to say, as their Surety-" Deep calleth unto of * Psalm 38. deep at the noise of thy water spouts: all thy waves and thy billows are gone over me.' This, to Old Testament saints, opened a vista through the gloomy shade, and unfolded to the wondering view of faith the bright prospect, that he who knew no sin would one day actually take upon him the nature that had sinned, and be made sin for his people, that they might be made the righteousness of God in him."+ "Go you, that rest upon the law, But I'll retire beneath the cross: * Psalm 42. t2 Corinth. 6. ESSAY II. ON JUSTIFICATION IN THE RIGHTEOUS NESS OF CHRIST. But now the righteousness of God without the law is manifested, 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. Romans 3. 21, &c. THIS is an answer to that important question in the book of Job-"How shall man be justified with God, and how shall he be clean that is born of a woman?" And now is the transgression finished, and now is that everlasting righteousness brought in which Daniel so particularly prophesied of four hundred and ninety years before. The righteousness of Christ, which is properly in Scripture styled the righteousness of God, is the sinner's complete and only justification in the sight of infinite Purity. The prophet Jeremiah says this is the name whereby he shall be called-THE LORD OUR RIGHTEOUSNESS: and it takes in the whole of the Saviour's obedience from his cradle to that memorable hour when, expiring on the cross, he said, "It is finished." For he, who was in the form of God, and thought it not robbery to be equal with God, being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross. By his circumcision on the eighth day, he silently but publicly declared, that he was "a debtor to do the whole law:"* and, eternal blessings on his head! he has fulfilled the law which we had broken; he has "restored that which he took not away;" he has • Galatians 5. † Psalm 69. |