So that, both "in uncircumcision," and "in circumcision," did Abraham exhibit proofs of his genuine" faith," and "was justified.".

Thus, the promises of the gospel were made to Abraham and to his seed; faith in those promises was imputed to Abraham for righteousness; those promises were made, and righteousness was so imputed, while Abraham was yet uncircumcised; and he, afterwards, received the sign of circumcision, as a seal of the righteousness which had been imputed to him; and, after receiving this sign, he, again, exhibited a proof of his justifying faith. He was destined, not only to be, as concerning the flesh, the progenitor, through Isaac, of the promised ransomer, as well as of the Israelitish people; but, also, in a spiritual sense, to be the father of "the Israel of Gal. vi. GOD; GOD;" for, his having already received the promises of the gospel and the imputation of righteousness, while, yet," in uncircumcision," shewed, that he was to be "the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also;" and, his subsequent circumcision, his exhibition of faith, after having received the seal of circumcision, and his justification in consequence of that faith,

16.

66

66

t

u Rom. iv.

13.

shewed, that he was to be also "the father of circumcision to them, who are not of the circumcision only, but who, also, walk in the steps of that faith" which he had, also, manifested, while " yet uncircumcised." Thus, was he to be "the father," as it were, of all who believe, whether Jew or Gentile; for, they which are of faith, the same are the children of Abraham." t For, the promise, Gal. iii. 7. that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith." The whole of St. Paul's argument goes to establish the doctrine which he, everywhere, maintains, namely: That the promises of the gospel are made to both Jew and Gentile, to the whole "Israel of GOD;" that, by the deeds of the law there shall no flesh be justified" in the sight of GOD; that, righteousness of GOD is by faith of Jesus. Christ unto all and upon all them that believe, for there is no difference, for all have sinned and come short of the glory of GOD, being justified freely by His grace through the redemption that is in Christ Jesus."w And this is a summary of the scriptural exposition of Christianity.

"thei. 20.

We have dwelt the longer on this exposi

W

-24.

22.

66

tion of the character of genuine faith, because much unbecoming violence of argument has been used by two opposite sects of Christians; the one, enforcing the efficacy of faith," and repudiating all "works as valueless; the other, enforcing the importance of what they term "good works," and regarding "faith" as of as of very inferior importance; the former, appealing to St. Paul as an authority for their system; the latter, laying great stress on what St. James has said. From the view which we have taken, it appears, that there is not any discrepancy between the doctrines of these two apostles.

It appears, then, from a general examination of the scheme of Christianity, as developed in the Scriptures, that, righteousness can be imputed to man, only through Christ; that, it is He, alone, who justifies; that, consequently, no act of man can procure for him justification; that, all men, as regards merit, are equal in the sight of God, all are sinners; that, consequently, when man is justified before God, he is justified, wholly, by the sacrifice of Christ, who offers salvation as a free gift of pure grace, or favour; that, every one, to whom this offer is proclaimed, must receive it as a free gift, must

acknowledge that he has not any merit, no claim to reward, no power to justify himself; must, in short, rely, solely, on Christ for justification. Such reliance is, in the language of Scripture, termed faith; and, by such faith, man is said to be justified; because, that faith includes all that man is required to do, or can do, which is of any avail; because, it includes self-abasement, trust in GoD, belief in His promises, a firm and exclusive reliance on the expiatory sacrifice of Christ, and grateful acceptance of salvation as a free gift. But, such faith, if it be genuine, deep-rooted, animating, must so influence the professor of it, as to beget in him love towards GoD and man; for, out of faith unfeigned, such love will, necessarily, spring; since, such faith, necessarily, "worketh by love." The faith which does not exhibit this fruit, is not true faith; it is not that faith which justifieth. If faith do not exhibit the characteristics of true faith, it cannot be true faith. The fruits of faith, are valuable, inasmuch, and only inasmuch, as they afford evidence of the existence of a a true and lively faith. Strictly speaking, they are, in themselves, valueless. It is faith, such faith as has already been defined,

x Rom. vi.

z Phil. iii.

21.

that is represented as justifying the Christian. In other words, this is all that is represented as being, essentially, requisite, on his part, in order that the righteousness of Christ be imputed to him; for, the sole source of all human justification is the sacrifice of Christ. But, no professing Christian can rest, with safety, on any faith which is deficient in those fruits, and in those characteristics, which belong to saving faith; because, without these, his faith cannot be that faith which the gospel requires. And this is the sum of the whole matter.

As it is the carnal body of man, which renders him unable to attain to the law of righteousness; which causes him to be convicted of

• Rom. viii. please God;

b

8.

-vi. 7.

sin; so is the body called a "body of sin," viii. 3. sinful flesh," a " vile body." Thus, sin is imputed to the body; and, thus, it is said, that " they that are in the flesh cannot and, that they who are dead are freed from sin. And, thus, we find St. Paul, when speaking of the conflicts between his spirit and his flesh, and the sinful acts which he committed, contrary to his conviction, owing to the predominance of the flesh, saying, So, then, with the mind, I, myself, serve the law of GOD; but, with the flesh,

66