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Moreover, if the blessing came through circumcision, the promise would be made of none effect; which said, that "in his seed all nations of the earth should be blessed;" not those only which were of the law. Faith, too, would be made void whereas it was his faith, and not his obedience, which was "counted to him for righteousness."

And this decides the question, whether the blessedness cometh upon the circumcision only. If it came through the ordinance of the law, only those which are of the law could be heirs of the promise: but as it came through faith, then all that are of the faith are heirs and Abraham, as the father of us all, has bequeathed the example of faith to his children. The word of the Lord came to him, (Gen. xv. 4-6,) "This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness." He He staggered not at the promise of God through unbelief: he did not bring forward difficulties or objections; but was fully persuaded that what he had promised he was able also to perform.

St. Paul, then, proposes this faith as a pattern for ours. God offers us, not the same, but far greater blessings, which he expects us to take on his word, and which we can only inherit by believing him. His promise is, (Rom. x. 9,) "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." Much, without doubt, might

be argued against this. Some may think that their "own works and deservings" would make a proper ground of favour; and some find it hard to understand how the merits of Christ should be imputed to themselves; or how the Lord should lay their iniquities upon Him." So Abraham might have disputed; Why should God take me out of my native land? How can he give me a son in my old age? But he did not thus argue against God. Being strong in faith, and giving glory to God, he believed God's word, and therefore it was imputed to him for righteousness.

23. Now it was not written for his sake alone, that it was imputed to him;

24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

25. Who was delivered for our offences, and was raised again for our justification.

He was delivered for our offences. This is the simple statement; "All we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all." He rose again for our justification. Triumphing over death, he proved that he "had power to lay down his life, and to take it again:" that "having life in himself," he is "mighty to save," and " "quickeneth whom he will:" and is able to present as righteous before God," as many as receive him, and believe in his name."

Therefore, "unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."

4 Rev. i. 6, 7.

LECTURE XII.

THE APOSTLE'S GROUND OF CONFIDENCE BEFORE GOD.

ROMANS V. 1—5.

1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

2. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

He

Such is the blessedness of one who has embraced the offer of the Gospel, and is content to receive salvation as the gift of God through Jesus Christ. is at peace with God. His sins, which are many, are forgiven; his infirmities, which are constant, shall not condemn him. He can look towards God as a reconciled Father, whose judgment he need no longer dread. The sin which would give him cause to dread, has been effaced from the book of God's remembrance by the blood of atonement in which he trusts, and which God has declared to be all-sufficient. This reconciliation is not a thing to come hereafter, for which he must wait till the judgmentday it is a present possession. Being justified by faith, we have peace with God. "There is no con

demnation to them that are in Christ Jesus:" for whose sake the Lord has put away their sins, and accounts them righteous before him. This was the language of the Redeemer himself, the author of

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the blessing. He said of the penitent Zaccheus, "This day is salvation come unto this house." He declares of those who trust in him, They have " passed from death unto life." His words to those whose

diseases he cured were these: "Thy faith hath saved thee." 66 Thy sins are forgiven." "Go in peace. 993 And as the present state of the believer in Christ Jesus is a state of grace and favour, so his future life is in hope of the glory of God. He has been redeemed from death, that he may inherit everlasting life. And in this prospect he rejoices: rejoices with a joy which rises above all present trials, knowing that they are means towards an end, and shall all contribute to the same merciful purpose of God respecting him. As St. Paul proceeds to say;

3. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

4. And patience, experience; and experience, hope:

5. And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

As much as to say, Our rejoicing is not lessened by all the afflictions which abide us. They all tend towards the great object, our final salvation. Tribulation worketh patience: gives occasion of endurance, and evidence of perseverance. Patience worketh experience. If there is no exercise of patience, there can be no experience; no experimental proof of the stedfastness of faith. Such experience work

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1 Luke xix. 9.

2 John v.

24.

3 Luke vii. 50; Matt. ix. 2; Mark v. 34, &c.

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eth hope: gives reason for a confident expectation of those "good things which God has prepared for them that love him." And it is a hope that maketh not ashamed: does not bring reproach on those who indulge it, by disappointing them in the hour of trial. There might be a hope which did cause shame. When Elijah challenged the prophets of Baal to sacrifice, it was agreed that they should call on the name of their gods, and he should call on the name of the Lord: "and the God that answereth by fire, let him be God." It was a hope that made ashamed, when the priests called on the name of Baal from morning even until noon: but there was neither voice, nor any to answer, nor any that regarded. Whereas the hope of Elijah was a hope that maketh not ashamed, did not cast reproach on him who rested on it: when at his prayer, the fire of the Lord came, and consumed the burnt sacrifice; so that "the people, when they saw it, fell on their faces, and they said, The Lord he is the God, the Lord he is the God."

In

And so it was with St. Paul and his brethren. all their afflictions and persecutions, they had "for a helmet, the hope of salvation," and were enabled to rejoice in "the assurance of this hope unto the end."

Yet even this hope needs a foundation. Why may it not, like other hopes, deceive? As the scoffers said, Where is the promise of his coming?"

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This likewise has an answer. Hope maketh not ashamed, because the love of God is shed abroad in the heart by the Holy Ghost which is given unto us. In that love towards God which fills our hearts, being poured into them by his Spirit, we have an earnest 6 1 Kings xviii.

7 2 Pet. iii. 4.

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