the whole line of argument proceeds in the most perfect order, and in uninterrupted progression, toward the conclusion expressed in Chap. i. 16. 8 γαρ επαισχύνομαι το ευαγγελιον τε Χρισε δυναμις γαρ θες εςιν εις σωτηρίαν παντι τῷ πιτεύοντι, Ιεδαιῳ τε πρωτον, και Ελληνι:“For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek."

THE great divisions of the Epistle, (I speak of the argumentative part only) are three :

1. Concerning Justification; the five first Chapters.

2. Concerning Sanctification; the 6th, 7th, and 8th Chapters.

3. Concerning the Rejection of the Jews; the 9th, 10th, and 11th Chapters.

CHAP. i. 16.-He lays down the general proposition, which it is the great business of the Epistle to establish; affirming concerning the Gospel of Christ, that it is, δυναμις θες εις σωτηρίαν παντι τῳ πιςευοντι, Ιεδαιῳ τε πρωτον, και Ελληνι : "the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek."

THIS affirmation (as we observed before) comprehends two things:

1. The perfect efficacy of the Gospel to salvation.

2. The universal extent of this saving efficacy, in the gracious design of God.

THE general ground, upon which these two things may be justly predicated of the Gospel, is assigned by the Apostle in the next verse:

f

i. 17. δικαιοσυνη γαρ θες εν αυτῳ αποκαλυπτεται, εκ

66

πίσεως εις πισιν· καθώς

γεγραπται,

ὁ δε δικαιος

εκ πίσεως ζησεται.

For therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith."

THE Gospel of Christ is the power of God unto salvation, to every one that believeth, because that in it God's gracious method of justifying sinners, by only faith, is revealed, and tendered, without distinction, to all believers

*

That this is the true meaning of the expression, εκ πισέως εις πίσιν, "from faith to faith;" i. e. by faith only, to all believers, without exception or distinction; may appear sufficiently by reference to iii. 21, 22, where the Apostle returns to his position, and delivers the same proposition in plainer terms, thus: νυνι δε χωρις νομε δικαιοσυνη θες πεφανερωται πίςεως Ιησε Χρισε, εις παντας και επι παντας τες πιςευοντας: now the righteousness of God without the Law is manifested,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."

· δια

But

εκ πίσεως, i. g. δια πίςεως; sic δικαιος εκ πίσεως, in hoc versu. Confer Gal. ii. 16; iii. 22.

πισιν pro τις πιςεύοντας• Sic ακροβυσία, et περιτομη, Rom. ii. 26; iii. 30; iv. 9; Gal. ii. 7, 8.

Vide Schl. in 15 a. sign, v. ex, et in 6 a. sign. v. πιςις.

1

Now the strength of this reason lies mainly in the practicability and easiness of the condition*. The Gospel is efficacious to salvation, because that in it Justification is offered to all on the very easy condition of faith only. And it will readily be seen, that in the reason which the Apostle assigns for the perfect efficacy of the Gospel to salvation, are implied, by way of opposition, the two things following concerning the Law :

1. Its inefficacy to salvation:

2. The ground of that inefficacy, viz. the impossibility of fulfilling the condition of Justification, which under the Law is, perfect, unsinning obedience t. (See Rom. x. 5. Gal. iii. 10.)

* With relation to what is here said, of the comparative easiness of the condition of Justification under the Gospel, see Chap. x. 5-9.

+"Since it is essential to a law that it be in a matter that is possible, it cannot be supposed that God would judge a man by an impossible commandment. A good man would not do it, much less the righteous and merciful Judge of men and angels. But God, by holding over the world the Covenant of works, non fecit prævaricatores, sed humiles; did not make

THE Apostle's reasoning, therefore, in the following argument concerning Justification, embraces both these conclusions:

1. The efficacy of the Gospel to salvation, and its extent to all:

2. The inefficacy of the Law:

us sinners by not observing the aкpibeca, the minutes and tittles of the law; but made us humble, needing mercy, begging grace, longing for a Saviour, relying upon a better Covenant, waiting for better promises, praying for the Spirit of grace, repenting of our sins, deploring our infirmities, and justified by faith in the promises of God.

"This then is the great introduction and necessity of repentance. We neither could have lived without it, nor have understood the way of the Divine Justice, nor have felt any thing of his most glorious attribute. But the admission of us to repentance is the great verification of his justice, and the most excellent expression of his mercy: this is the mercy of God in Jesus Christ, springing from the fountains of grace, purchased by the blood of the Holy Lamb, the Eternal sacrifice, promised from the beginning, always ministered to man's need in the secret œconomy of God, but proclaimed to all the world at the revelation of God incarnate; the first day of our Lord Jesus." Bp. Jer. Taylor, Unum Necessarium, Chap. i. Sect. 1. No. 12 and 13.