2. He addeth, in his sight, which supposeth that though our righteousness among men may be very glorious, yet before ⟨p. 2⟩God it is unworthy. The other Proposition is, that, All come short of the glory of God; Some do make it a Metaphor from those in a race, who fall short of the prize. Whether by the glory of God be meant the image of God, and that righteousness first put into us, or eternal life, or (which is most probable) matter of glorying and boasting before God, which the Apostle speaks of afterwards, is not much material. Now the Apostle having described our condition to be thus miserable, he commends the Grace of God in justifying of us, which is deciphered most exactly in a few words; so that you have in the Text a most compendious delineation of justification.1 First, There is the benefit set down, being justified. Secondly, The efficient cause, Gods Grace; and here we have a two-fold impulsive cause, one inward, denoted in the word Freely; the other outward, in the meritorious cause, Christs death; which is further illustrated by the appointment of God for this end, [Greek or Hebrew]: Some understand this of Gods manifestation, as if it were spoken to oppose the propitiatory in the Ark, which was left hidden; some to the whole polity in the Old Testament, which in the Legal shadows, and the Prophets predictions did declare Christ; Others (upon better ground) refer it to the Decree of God. This death of Christ is called [Greek or Hebrew], which denoteth both the action it self, as also the effect and benefit which cometh by it. Chrysostom observeth, that it is called redemption, and not a simple emption, because we were the Lords once, but by our sins became slaves to Satan, and now God doth make us his again. In the third place you have the instrumental cause, Faith in his blood; this is that Hyssop that doth sprinkle the blood, though it be contemptible in it self, yet it is instrumental for a great good; and hereby is denoted, That Faith hath a peculiar nature in this work of Justification, which no other grace hath, for none saith Love in his blood, or Patience in his blood. Lastly, here is the final cause, To declare the righteousness of God afor the remission of sins past. bSome observe those words sins past, as implying, no sin is forgiven till it be committed; it must be past before it can be forgiven;
2. He addeth, in his sight, which supposeth that though our righteousnesse among men may be very glorious, yet before ⟨p. 2⟩God it is unworthy. The other Proposition is, that, All come short of the glory of God; Some do make it a Metaphor from those in a race, who fall short of the prize. Whether by the glory of God be meant the image of God, and that righteousnesse first put into us, or eternall life, or (which is most probable) matter of glorying and boasting before God, which the Apostle speaks of afterwards, is not much materiall. Now the Apostle having described our condition to be thus miserable, he commends the Grace of God in justifying of us, which is decyphered most exactly in a few words; so that you have in the Text a most compendious delineation of justification.1 First, There is the benefit set down, being justified. Secondly, The efficient cause, Gods Grace; and here we have a two-fold impulsive cause, one inward, denoted in the word Freely; the other outward, in the meritorious cause, Christs death; which is further illustrated by the appointment of God for this end, 〈non-Latin alphabet〉: Some understand this of Gods manifestation, as if it were spoken to oppose the propitiatory in the Ark, which was left hidden; some to the whole polity in the Old Testament, which in the Legal shadows, and the Prophets predictions did declare Christ; Others (upon better ground) refer it to the Decree of God. This death of Christ is called 〈non-Latin alphabet〉, which denoteth both the action it self, as also the effect and benefit which cometh by it. Chrysostome observeth, that it is called redemption, and not a simple emption, because we were the Lords once, but by our sins became slaves to Satan, and now God doth make us his again. In the third place you have the instrumentall cause, Faith in his bloud; this is that Hysop that doth sprinkle the bloud, though it be contemptible in it self, yet it is instrumentall for a great good; and hereby is denoted, That Faith hath a peculiar nature in this work of Justification, which no other grace hath, for none saith Love in his bloud, or Patience in his bloud. Lastly, here is the final cause, To declare the righteousnesse of God afor the remission of sins past. bSome observe those words sins past, as implying, no sinne is forgiven till it be committed; it must be past before it can be forgiven;
- 1The division and opening of the Text.
- aIn what sense righteousness is taken here, See Lect. 12.In what sense righteousnesse is taken here, See Lect. 12.
- bwhether [Greek or Hebrew] be so well translated remission of sin, as indulgence & connivance, as B•za rendereth it, you have largely discussed, Lect. 12.whether 〈non-Latin alphabet〉 be so well translated remission of sin, as indulgence & connivance, as B•za rendereth it, you have largely discussed, Lect. 12.
