abhorrence. The universality of its prevalence makes its deformity more apparent, and more aggravated. If we have right ideas respecting sin, it cannot but distress and humble us deeply, that we should ourselves be so much under the influence of what is so highly displeasing to God. But when we read that the Lord will not impute sin to the humbled penitent who mourns over it and turns from it, and who implores pardoning mercy through the sacrifice of Christ our Redeemer; then gratitude will fill our hearts, that a plan should have been formed by infinite wisdom for the forgiveness of sin, and that whosoever will may come and apply for the benefit, and shall not be cast out, or sent empty away. Let this be our encouragement to seek for ourselves an enjoyment of the blessing, that we may live as pardoned sinners in the service of our God, and to His glory.

The apostle having shown by this quotation. from the thirty-second Psalm, the blessedness consequent upon the forgiveness of sin, proceeds to inquire what description of persons were admitted to the enjoyment of this privilege. The Jews had thought themselves to be the only persons who could be interested in it, as they were the peculiar people of God; of which they had, as they conceived, an undeniable proof, since they had been admitted into the visible church of God by the divinely instituted rite of

circumcision. He asks, Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? If the former, the Jews must have been entitled to it through Abraham, their ancestor, with whom God was pleased to enter into a covenant, of which circumcision was the token or sign. The apostle gloried in his descent from Abraham, as well as the rest of his nation; because the patriarch had been called the friend of God, in consequence of being accounted righteous in His sight. He observes, We say that faith was reckoned to Abraham for righteousness. It was because Abraham believed God, that he was accepted with Him, and accounted righteous before Him. But, he asks, How was it then reckoned? When was righteousness imputed to him; when he was in circumcision, or in uncircumcision? To this question he replies, Not in circumcision, but in uncircumcision. The blessing was granted by God to Abraham before this token of covenant relationship with him and his family was given to them. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also. Circumcision was a sign and seal of his justification before God, and not the cause of it. It was in consequence of his faith, and

not in consequence of circumcision, that he became the father of a spiritual seed; for such only of his natural seed, or his posterity, were really numbered among the children of God, as were partakers of his faith. He is therefore called the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. So the apostle wrote to the Galatians, If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.50 And here he argues further, that God never designed to confine the blessings of pardon and salvation to the descendants of Abraham, or to those only who were circumcised; for in that case the promise made to Abraham, In thee shall all families of the earth be blessed,51 could never have been fulfilled. But as his justification before God was entirely independent of the rite which was afterwards appointed to be observed by him and his posterity; the promise 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 promise that he should be a father of many nations, was made before the law of circumcision was instituted; and therefore it could not be intended that the blessings which were to be conferred through

50 Gal. iii. 29.

51 Gen. xii. 3.

53

Abraham upon mankind were to be limited to his circumcised descendants; but that all they which be of faith should be blessed with faithful Abraham.52 For if they which are of the law be heirs, if such only be accounted the children of God, faith is made void, and the promise made of none effect. In this manner the apostle argued that it was the will of God that the Gentiles should be fellow heirs, and of the same body with the Jews, and partakers of His promise in Christ by the gospel. It was of importance to make this statement at the time when the apostle wrote, in consequence of the prejudices of the Jews on the subject. It is important to us as showing that it is not in consequence of partaking in any outward privileges, or of complying with any external ceremonies, that we are accounted the children of God; but solely because of being interested in the merits and righteousness of our Lord Jesus Christ by believing in His name.

Let us now direct our attention more particularly to the statement of the apostle in the

text.

First, To the reason which he gives for the institution of the ordinance of circumcision and Secondly, To the benefits derived by mankind, or the world at large, from the faith of Abraham.

May the Spirit of God apply the subject to our hearts, that we may be blessed with faithful Abraham, by being made partakers of the same faith, for which he was so conspicuous.

First, The reason given for the institution of the ordinance of circumcision, is, He received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised. At the original institution of this sacred ordinance, God said to Abraham, It shall be a token of the covenant betwixt Me and you,54 that is, a token or sign that they took the Lord for their God, and were desirous of being accounted His people, and acknowledged themselves as such; and were therefore bound to live in obedience to His laws, were debtors to do the whole law55 which He commanded; the revelation of which was afterwards renewed by the hand of Moses. The apostle intimates that Abraham was directed to observe the sign or token of the covenant which God established with him, because he believed God, and it was counted unto him for righteousness.56 This faith of Abraham is mentioned Genesis xv. 6, He believed in the Lord, and He counted it to him for righteousness. And it there refers to the promise which God had made to him, that his seed should be as the stars of heaven for multitude. He took

54 Gen. xvii. 11.

55 Gal. v. 3.

56 Rom. iv. 3.