Jews, must (unless where the contrary is expressed) be understood to speak of them and it thus speaks of them, that every plea of self-justification may be stopped; and that the whole human race may appear justly liable to trial and con20 demnation. And we therefore conclude, that no man is justified by the merit of obedience to the law under which he is placed; for by law we can attain nothing beyond the knowledge and consciousness of sin. PART II. Of the connexion of Gratuitous JUSTIFICATION with 21 FAITH. But now, in a manner quite distinct from the BUT merit of legal obedience, the method by which God justifies or acquits sinners, is made perfectly clear, having already been borne witness to by 22 the law and the prophets: an acquittal which originating in the free grace or mercy of God, is attained by faith in Jesus Christ, and extends 23 to all, to all I say who believe in him. For here there is no distinction made between Jew and Gentile, all having equally sinned, and hav ἕνα τῶν στόμα φραγῇ, καὶ ὑπόδικος γένηται 20 πᾶς ὁ κόσμος τῷ θεῷ. Διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ· διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. PART II. 21 Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ περανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν 22 προφητῶν· δικαιοσύνη δὲ Θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας καὶ ἐπὶ πάντας τοὺς 23 πιστεύοντας. Οὐ γάρ ἐστι διαστολή. Πάν : Jews, must (unless where the contrary is expressed) be understood to speak of them and it thus speaks of them, that every plea of self-justification may be stopped; and that the whole human race may appear justly liable to trial and con20 demnation. And we therefore conclude, that no man is justified by the merit of obedience to the law under which he is placed; for by law we can attain nothing beyond the knowledge and consciousness of sin. PART II. Of the connexion of Gratuitous JUSTIFICATION with 21 FAITH. But now, in a manner quite distinct from the merit of legal obedience, the method by which God justifies or acquits sinners, is made perfectly clear, having already been borne witness to by 22 the law and the prophets: an acquittal which originating in the free grace or mercy of God, is attained by faith in Jesus Christ, and extends 23 to all, to all I say who believe in him. For here there is no distinction made between Jew and Gentile, all having equally sinned, and hav 24 τοῦ Θεοῦ, δικαιούμενοι δωρεὰν, τῇ αὐτοῦ χά дить διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησ " 25 σοῦ· ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὑτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ Θεοῦ, -26 πρὸς ἔνδειξιν τῆς δικαιοσύνης αὑτοῦ ἐν τῷ νῦν τω καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον, καὶ δικαιοῦν 27 τα τὸν ἐκ πίστεως Ἰησοῦ. Ποῦ οὖν ἡ καύχη σις ; Ἐξεκλείσθη. Διὰ ποίου νόμου; τῶν ἔρ28 γων ; Οὐχὶ, ἀλλὰ διὰ νόμου πίστεως· λόγια ζόμεθα γὰρ, δικαιοῦσθαι πίστει ἄνθρωπον, χω29 εὶς ἔργων νόμου. Ἢ Ἰουδαίων ὁ Θεὸς μόνον ; γ', 28. γάρ, δικαιοῦσθαι πίστει οὖν, πίστει δικαιοῦσθαι. ing equally failed to merit the favour of God by 24 their own performances. And all are acquitted gratuitously, by the mercy and favour of God, 25 through the redemption effected by Christ Jesus; whom God hath appointed to be an expiatory sacrifice, available to all those who believe in the merits of his death. And thus God exhibits his method of acquitting sinners, in reference to past sins committed during the times when God bore 26 with the ignorance and sinfulness of men; and exhibits also his method of acquitting us who live at the present time, under the gospel system: a method which reconciling the exercise of his mercy and justice, admits of his being just, and at the same time the justifier, or acquitting judge, of every one that believes in Christ. 27 Where then is there ground for boasting? it is effectually excluded. For by what system does God justify? Is it by that which grounds justification on the merit of works? No, but by that 28 which grounds it upon faith: for the result of our whole argument is, that a man is justified by faith, without any reference to the merit of legal 29 obedience. And of you who wish to ground justification upon such terms as must necessarily confine it to your own nation, I would ask, is |