| Romans 3:20
| Because by the works of the law no flesh shall be justified in his sight. For by the law is the knowledge of sin.
| etc. To the end of this chapter, the apostle shews that the Jews cannot be truly justified, and sanctified by the works of the written law of Moses only; that a knowledge of sin, or of what is sinful, came by the law, but if they did not comply with the precepts of the law, this knowledge made them more guilty. Now, at the coming of Christ, the justice of God, that is, the justice by which he made others just, and justified them, cannot be had without faith in Christ, and by the grace of our Redeemer Jesus Christ, whom God hath proposed to all, both Gentiles and Jews, as a sacrifice of{ Ver. 25. Quem proposuit Deus propitiationem, ilasterion. Some read propitiatorium, as I find it in the Council of Trent, Session 6. cap. ii.|} propitiation for the sins of all mankind, by faith in his blood; that is, by believing in him, who shed his blood and died for us on the cross. It is he alone, (ver. 26.) that is the just one, and the justifier of all. And as to this, there is no distinction. The Gentiles are justified and sanctified without the written law, and the Jews who have been under the law, cannot partake of the justice of God, that is, cannot be justified, sanctified, or saved, but by the faith and grace of Christ Jesus. St. Paul does not pretend that the virtue of faith alone will justify and save a man; nothing can be more opposite to the doctrine of the gospel, and of the apostles in many places, as hath been observed, and will be shewn hereafter. He tells us in this chapter (ver. 20. and 28.) that man is justified without the works of the written law: and he teaches us, that no works of the law of Moses, nor any works that a man does by the law of nature, are sufficient to justify a man, and save him of themselves, that is, unless they be joined with faith, and the grace of God. And when he seems to say, that men are justified or saved by faith, or by believing, as he says of Abraham in the next chapter, (ver. 3. and 5.) he never says (as some both ancient and later heretics have pretended) that faith alone is sufficient. And besides by faith, he understands the Christian faith and doctrine of Christ, as opposite to the law of Moses, to circumcision, and the ceremonies of that law, as it evidently appears by the design of the apostle, both in this epistle and in that to the Galatians. He teaches us in this epistle (chap. 2:6.) that God will judge every man according to his works: (chap. 2:13.) that "not the hearers of the law," but the doers, shall be justified. See also Romans 6. He tells the Galatians (chap. 5. ver. 6.) that the faith, by which they must be saved, must be a faith working by charity. He also tells the Corinthians (1 Corinthians 7:19.) that circumcision is nothing, nor uncircumcision, but the keeping of the commandments of God. That though a man should have a faith, that so he could remove mountains, it would avail him nothing without charity. How often does he tell us that they who commit such and such sins, shall not inherit or possess the kingdom of God? Does not St. James tell us, that faith without good works is dead? See Romans 2:Of this more hereafter. (Witham)
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