the obedience of faith. In this manner he testifies his abhorrence of sin, and his compassion for the offender.

Verse 27. Boasting must, therefore, be for ever excluded, not by the law of works, or by a perfect obedience to the divine commands; but by this act of faith, which testifies both guilt and contrition.

-Verses 28, 29, 30. It is, therefore, evident, that our acceptance with God is through the medium of faith, and not from our own merits, or personal righteousness. It is also evident, that this clemency is not confined to his ancient people the Jews. He now declares himself to be the universal father, and seeks reconciliation with all his offending children, whether Jews or Gentiles. He is equally the God of all. He now demands the same conditions from those who were under the ancient covenant, of which circumcision was the token, and those who were not partakers of that covenant. The first are freed from the condemnatory law of works by an act of faith, and the latter will be equally accepted through the same means.

Verse 31. Although we deny that a man can be saved by the works of the law, we by no means make it void. The conviction of guilt demonstrates that the law has been universally

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dishonoured; nor are the offenders totally exempted from the punishment denounced. The punishment of sin is death, and death will pass upon all men; but the mitigation of the sentence consists in its not being eternal. Thus is the penalty itself in some degree established, but not to the extent which the severity of justice would vindicate. The sin and misery which are induced upon the whole human race, by violating the perfect law of God, demonstrate that its injunctions cannot be dispensed with. It is still the rule of action, and conformity to its dictates can alone qualify for the inheritance prepared for the Children of God. "For without holiness no man can see the Lord."

The Apostle proceeds, in the following chapter, to prove, that faith in Christ is not a requisition perfectly new. Faith has, at every period, been acceptable to God; but under the gospel dispensation it respects a new object. The principle upon which this requisition is founded, is obvious. Next to the perfection of obedience, every one esteems and values the disposition to obey. Where there cannot be an absolute claim of right to the complacential affections of another, the disposition most acceptable is an humble confidence in his benignity; and wherever a

promise has been made, to distrust, will be deemed a reflection upon his character. This is the case in all our social intercourse; it is parti cularly the case in the parental and filial relation. The parent knows that were he to lose the confidence of his son, respecting ability or disposition, he would inevitably lose the power of being of essential service to him. The supreme Parent requires the same dispositions from his offspring, and for the same reason. Numberless are the instances upon record, where he manifests the highest complacency in those who manifest a confidence in his government, and in his promises; and where distrust and unbelief receive the indications of his displeasure; sometimes in severe reprehensions, and at others in the most benignant expostulations.

These being the principles in our nature, and such being the conduct of God, it is not difficult to follow the Apostle's train of reasoning, when he expatiates upon the faith of Abraham, as illustrative of his doctrine. He shews that, next to complacency in his beloved Son, in whom he is always well pleased, the universal Father hath complacency in those who manifest a disposition to obey him, and place their confidence in him, under circumstances the most unfavourable in their appearance. The Apostle states, that even

the righteous and faithful Abraham, whose conduct was so acceptable to God, was not acceptable from the perfection of his character, but from his disposition to believe and obey. "He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God; and this was imputed to him for righte ousness. ἐλογίσθη αυτῷ εις δικαιοσύνην. It was accounted unto him to his justification." The Apostle adds, "now it was not written for his sake alone, that (his faith) was imputed to him, but for us also, to whom it shall be imputed, if we believe on him who raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification," or as an evidence of our acquittal from the condemnation of death.

In our chapter on the filial confidence of Sons, we attempted to analyse the general nature of faith, and to shew the necessity of faith in Christ, both to form the Christian character, and to be entitled to the blessings of Christianity. Further enlargement will, therefore, be unnecessary, as those principles are perfectly applicable to the present subject.

The peculiar terms, Sanctifier, Redeemer, Propitiator, which have been applied to Christ, exclusively; the expressions, "we have redemption through his blood;" "he has washed us from our sin in his own blood;"" he who knew no sin was made sin for us, that we might be made the righteousness of God in him;"" he was once offered to bear the sins of many;" "ye are bought with a price;" "ye know that ye are not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish, and without spot," &c. &c. admit of an easy solution, according to the above representation given of the mediatorial office of Christ. He is our sanctifier by the purity of his precepts, his perfect example, and the animating motives he has placed before us, to practise holiness in the fear of the Lord. He has redeemed us from the condemnation of eternal death, by his dying for our sakes. He who knew no sin was treated as a sinner, that we might be reconciled to God, and receive the justification which is by faith.

The terms bought, purchased, redeemed, are more frequently used by the Apostles, and particularly by St. Paul, than any others. They are sometimes applied to liberation from sin. Thus St. Peter says, "Ye are not redeemed from your