now proves, 1. From the fact that Abraham was justified by faith, vs. 1 — 5. That this was really the case he shows, first, because otherwise Abraham would have had ground of boasting-, even in the sight of God, V. 2 ; second, because the Scriptures expressly declare that he was justi- fied by faith, v. 3.
V^erses 4, 5, are designed to show, that being justified by faith is tan- tamount with being justified gratuitously, and, therefore, all those pas- sages which speak of the gratuitous forgiveness of sins may be fairly cited in favour of the doctrine of justification by faith.
2. On this principle he adduces Ps. 32 : 1, 2, as his second argument, for there David speaks, not of rewarding the righteous as such, or for their righteousness, but of the free acceptance of the unworthy, vs. 6 — 8.
3. The third argument is designed to show that circumcision is not a necessary condition of justification, from the fact that Abraham was justi- fied before he was circumcised ; and; therefore, is the head and father of all believers, whether circumcised or not, vs. 9 — 12.
4. The fourth argument is from the nature of the covenant made with Abraham, in which the promise was made on the condition of faith, and not of legal obedience, vs. 13, 14.
5. And the fifth, from the nature of the law, vs. 15 — 17.