is, an additional argument, confirming both his conclusions:-thus;

1. He proves that Abraham himself was justified by faith, and not by circumcision: (IV. 1-12.) therefore Justification is by faith, and not by works of law; and belongs to the uncircumcised Gentiles, no less than to the Jews:

2. He proves that the believing Gentiles are part of the true seed of Abraham, intended in the promise: (Iv. 13-18.) therefore the Gentiles, by faith in Jesus Christ, have equal claim with the Jews to Justification, and all other benefits of the Covenant.

In order to prove that Abraham was justified by faith, and in no respect by circumcision, he takes his rise from the objection of the Jew:

:

ivν. 1. τι εν ερεμεν Αβρααμ, του πατερα ἡμων, ἑυρη

κεναι κατα σαρκα ;

" What shall we then say that Abraham, our father, as pertaining to the flesh hath found?"

That is; If these things be so, as you pretend to prove; viz. that Justification and acceptance with God, is not by the Law, but by faith only; and belongs to the Gentile equally with the Jew; what advantage then (τι περισσον, 111. 1.) shall we say that Abraham, our father, has found by the rite of circumcision, * so as to transmit that ad

* That the expression, κατα σαρκα, "as pertaining to the flesh," denotes the rite of circumcision, as distinguishing the seed of Abraham, and giving them a Covenant-right in his blessings, I am led to conclude for two reasons:

1st. I conceive that this is a repetition of the objection started in Chap. iii. 1. τι εν το περισσον τε Ιεδαις; η τις ή ωφελεια της περιτομης; "What advantage then hath the Jew? or what profit is there of circumcision ?"

2dly. In other passages the expressions εν σαρκι, and κατα σαρκα, " in the flesh," and "according to the flesh," denote the rite of circumcision, considered as distinguishing the seed of Abraham, and conveying the blessings and privileges of the Abrahamic Covenant: thus,

Phil. iii. 3, 4, 5. ήμεις γαρ εσμεν ἡ περιτομη, οι πνευματι θεῳ λατρευοντες, και καυχωμενοι εν Χρισῳ Ιησε, και εκ εν σαρκι πεποιθότες· καιπερ εγω εχων πεποιθησιν και εν σαρκι' ει τις δοκει αλλος πεποιθέναι εν σαρκι, εγω μαλλον· περιτομη οκταημέρος, εκ γενές Ισραηλ, φυλης Βενιαμιν, ̔Εβραιος εξ ̔Εβραιων.

"For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; though I might also have confidence in the vantage, together with the rite as the seal of the Covenant, to the Jews his posterity?

Now the Apostle's Answer to this objection is, I conceive, in part understood, and to be supplied in this way:

WHATEVER advantages Abraham found, for himself and his posterity, by the rite of circumcision; (which were many and great; see 111.2.) yet we must not by any means say, that he found justification before God by the rite of circumcision. This would be the same, in effect, as to say, that Abraham was justified by works; which he certainly was not: Then follows the proof of what was understood, that Abraham was not justified by works:

ίν. 2. ει γαρ Αβρααμ εξ εργων εδικαιωθη, εχει καυχημα ̇ αλλ ̓ 8 προς τον θεον.

" For if Abraham were justified by works, he hath whereof to glory; but not before God."

If Abraham was justified by works, he hath whereof to boast before God:

But Abraham hath not whereof to boast

before God:

Therefore Abraham was not justified by works.

THAT he hath not whereof to boast before

God, is clear from Scripture:

iv. 3. τι γαρ ἡ γραφη λέγει; επίσευσε δε Αβρααμ τῳ θεῳ, και ελογισθη αυτῳ εις δικαιοσυνην.

" For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness :"

Which manner of speaking, "his faith was counted unto him for righteousness," is a clear indication, that he was not justified by works; for it denotes his justification to have been of mere favour, κατα χαριν, ver. 4. whereas, had it been of works, it would not have been κατα χαριν, of mere favour; but κατα το οφειλημα, of debt, as a reward due to his working.

Most certain, therefore, it is, in opposition to the objection implied in ver. i. that Abraham was not justified by the rite of circumcision, or by any merit of works.

FURTHER;-Whether this blessed dispensation of pardon by faith only, is confined to the Jews, or extends to the Gentiles also, we may consider in this case of Abraham's justification;

ivν. 9. ὁ μακαρισμος εν οὗτος, &c.

" Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also?"

Abraham certainly was justified in uncircumcision; and to him circumcision was not in any respect