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fied by works, he bath whereof to glory, but | ed, and no man once dreamed of meaning rict before God. The argument may be the judicial law, he must, the law muft, conceived thus : Whoever is justified by be taken as comprehending the moral, no works, hath ground of boasting and glory- less than the ceremonial. 3dly, Thar in ing before God, as giving something of this difpute he means not only the works his own, deserving a reward in justice: of the moral law, done by the light of naBut Abraham hath no ground of boast- ture, or by unregenerate persons without ing and glorying before God; There grace ; for he brings in Abraham's infore, &c. And this argument he fo pro- itance, as he was a believer, and the fapoleth as thereby answering an objection ther of the faithful; and so, que lionless, which might be moved in their mind at one who was regenerated, and did many a that which he said, verse 1. They might good work, as Gen. xxii. and yet he de say, did Abraham acquire nothing by his nies that he was justified by his works. holy life and conversation? Did he not 4thly, But taketh in the confideration of acquire the praise and commendation of the works of regenerate persons, for such men? Yes, says the apostle, he hathan one was Abraham, and excludeth all
bereof to glory, after that kind; his works such works from being the meritorious made him honourable with men, who | cause of justification, either in whole, or look only to the outward face, of actions, in part, bue he hath no ground of glorying before II. However under the Old Testament God; for before him all boasting was ex. | the covenant of grace was administered in cluded, as we heard before, in the last another manner than under the New, and chapter, verse 27.
Christ was not then exhibited, but only held
forth as one to come, by promises, proplieOBSERVATIONS.
cies, sacrifices," facraments, iypes, and other I. In that the apostle 'maketh use of ceremonies: yet there was but one way of the instance of Abraham, to prove justific justification, then and now ; Christ, the c'ion by faith, without the works of the meritorious cause of• juftification, being lw, it teacheih us there four things: the Lamb pain from the begining of the : 1,4, That in this dispute against Juftiti- world, and his righteousneis being only aries, who were enemies to the truth, in that which must cloath us, and faith being tie point of justification, he doth not only then the way of applying this righteous. wak of the ceremonial law, and of worksness, as nor0 : therefore doth he make core according to it, so as his meaning use of Abraham's instance to prove the would be, when he says, we are not jus manner of our justification now, which ined by the works or deeds of the law, I could not be, if the way were not the
at we are not justified by these works fame both under the Old Testainent, and ained by the ceremonial law; for Abra.. under the New.
I was long before the ceremonial law III. Justification, and the right way sady being, and so had not been a fit thereof, being a matter of great necessity Lance to have proved no justification by to be known, and a truth which Satan
ks; besides, that it can hardly be, upon hath early and late bent his strength against, und grounds, thought, that those Justi- a great necessity lieth upon all to be thoaries did mean only the works of the ce-l roughly clear in this matter; and ministers remonial law, excluding all oiher. 2dly, Thould labour to explain it fully unto pene · hat in this dispute he takes in the works n, and take pains. and ufe all means lo
the moral law; for seeing he must not make plain the way, and to confirm them Teza ccly the ceremonial law, as we thew. in the truth thereof: therefore after the