ment, 1 John 2. 2, He alludes ro the M:r:y-Szat ſprinkled witi Blood, which was Typical of this great Atonement ; and from whence God ſhew'd himſelf fo Propitions and Favourable to Sinnory, Levit. 16. 2. Numb. 7.89. » He goes on ro thew the inftrumenta] Cauſe of Juſtificarion, to wit, Faith, i. e. The cloſe Adherence, and moſt ſubmiſſive Dependance of the Sinner ; together with the pe- culiarity of the Objett of Faith, wiz the Blood. i.e. The Death and Sacrifice of Chrif ; in ContradiftinGtion ro his Dominion (with which yet on other Accounts Faith is ſo much concern'd) and in Oppoliti- on to the Blood of Beaſts, Slain and Sacrific'd. 5 7. c. For the ſhewing forth either of his Goodneſs and Mercy, vid. 1 Sam. 12, 7, 8, 10. Pſal. 36.10. Orof his Fairhtulneſs in his Promiſes, and fulfilling all Types and Prophecies : Or elſe of his Vindi&ive *g- ſtice in the juſt Proceedings of God againſt Sin, which he hath Con- demned in his Son, though he juſtitie the Sinner. Or further ir may be underſtood of the Righteon neſs of Faich, of which, wr. 22. which is hereby ſhewn to be his ; and to Manitcft it [elf in the For.
giveneſs of Sins, and which is fo Declared as to be exhibited. £ He
means, either the Sins committed before Juſtification, while God bore ſo patiently with the Sinner, and did not preſently rake the Forfeiture ; Or elſe the Sins Committed under rhe O!d T:#2menc, before the propos'd Propitiation was expos'd tothe World : Wh: God ſo indulg'd our Fathers, as to Pardon them upon the account of what was to come, wid. H:h.9. 15, 16, 17, 18.
26 To declere ] [ay at this time his righteouſneſs » - that he might be juſt, and the juftiter of him which be. eveth in Jeſus.
u He repeats the final Cauſe of Juſtification, viz. The makings the aforeſaid Declaration of the Rightcouſnefſs of Cod, in thc time oC the Goſpel, aud Ditpenfation and Miniſtry thereof, 2 Cor 6. >. which is rakenour of 1/2. 49.8. w i. e That no Wrong mike be done to the Eſſential Purity of his Nature, or ReCirude of his Will, nor yer to his immediate Juſtice, by which he cannot bur hate Sin, and abhor rhe Sinneras ſuch ; though in the mean time he gives a Diſcharge to him, that is of the Farch of Feſus (as *tis in the Original) Or of the Number of thoſe that Believe, and Caſt themſelves upon a Saviour. 7
27 Where 4: boalting then x? Tr is excluded. Þ'y what law ? of works y ? Nay but by the law of faith z,
x The Apoſtle doth, as it were, inſult over them. g. 4. Where
is now the former Boaſting of the Jews, as if they were ſo much better than the Gentiles ; Or what is become of the ground of Boaji- ivg, tharthey, or either of them might think they had in the Law, or Philoſophy, or any Moral Pertormances * wid. Fer. 9 23, 24. 3 It it be enquir'd upon what account this Boaſting is excluded 2 We Anſwer plainly, It cannot be by that Law that Commands Works, as the Condition of Acceptance and Juſtification ; and tells us nothing by whom that Condicion ſhould be fulfilled ; rhe Law being become weak to us, for ſuch a purpoſe, by reaſon of Sin, Ch. 8.3. z i.e. The Goſpel-Law which requires Faith, by which the Righteouſneſs of Chriſt is impured to us, and Artained by us. And this 18 call'd a Law of Paich, as tome think, in Condeſcention to the Jews euſtom of Speaking, who are much delighred with the Name of the Law; aud fo tht he might not be ſuſpected of No- velty : Butar moſt, itis an Hebraiſm, denoting no more than the Dottrine or Preſcript of Faith.
28 Theietore we conclude a * that a man is jufiifed by * AQ, x; faich without the deeds of the law b. TREE
a Here is the Concluſion of the whole Matter, that he had been Chap. Diſcourſing of, from Ch. 1. 17. to this very place. When he ſays Gal.2. 26, we conclude, he means we have Reaſoir'd, or Argued well, as Logi- cians do ; Or this is the full Account that we have taken, and ſumm'd up after the manner of Ariwhameticians, b A Phraſe equiva- lent to that which is ſo much ſpoken againſt, that we are Juſtified by Faith only ; as if we ſhould fay, Thar God is to be Worſhipr, excluding Angels, Idols, Images, &c. it would bs as much as to ſay, God is to be Worſhipr only.
29 [ he the Godot the Jews only? is Le not alſo of che Gentiles? Yes, of the Gentiles alfo c.
c By anſwering his own propos'd Queſtions, he plainly ſhews us, That the Covenant of Grace, by which God is God of his Pcople, does not belong to the Jews only ; that they only ſhould have ſu- ſtification and Bliſs, but to the Gentzles alſo, according to the Pro- miſe, Gen. 17. 5. and 22. 18. Pſal. 2.8. Iſa. 11. to, 12. and ma- ny others ; which Promiſes are more-eſpecially to be accomplitkr. now the Wall of Partition is broken down, as Eph. 2. 13, 14.
30 Seeing ir is ons God which ſhall juſtitie che circum-
ciſhon by faich, and the uncircumcition through taith /.
d That it may not be thought, that God is variable in the Attion of juſtifying Sinners ; but that it might be known, that he is One, 7. e. Unchangeable, he ſhews, That both the Cireumcis'd Jews, and Uncircumcis d Gentiles, are Juſtified by the ſame God im Chrift, and by the ſame way and manner, viz. By and through F3i:h, with no more difference, than there is betwixt thefe two Phraſes, (&y Faith, and through Faith) which can't be diſtinguiſhed che one from the other. : :
31 Do wethen make void the law through faith e ?
God forbid 2 yea, we eſtabliſh che law f
e Avery material Obje&ion is here to be Anticipaced and An- ſwered, viz. That by Z#abliſhing Juſtification by Faith alone, the Law isrendred uſeleſs, and the Obligation therero deftroy'd. f He- ving reje&ed this ObjeQion by his utual Nore of Abhorrency, he proceeds to ſhew, That nothing more Eſtabliſhe:b the Law, in as much as by Faith weattain a perte& Kighreoufneſ:, we are intereſted in the molt compleat Obedience of Chriſt to the Moral Law ; and that hereby every Type, Promiſe, and Prophecy is fulfill'd, vid. Mz. 5.17. Luke 16, 179, And we our felvesallſo, being Enabled rhere- unto by a Goſpel-Spirir, have a more exatt Conformity to the Law,
though we cannot reach to a Fulfilling of it, }
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