“Therefore it is of faith, that it might be by grace, to the end _the promise might be sure to all the seed_; not to that only which is of the law, (believing circumcised Jews) but to that also which is of the faith of Abraham, (believing uncircumcised Gentiles) who is _the father of us all_,”—that is, of all believers, whether circumcised or not,—“before Him whom he believed, even God, who quickeneth the dead.” “The promise,” then, “that he should be the heir of the world” (evidently meaning the better world, that is, the heavenly,) “was to Abraham and _to his seed through the righteousness of faith_.” Not to his _unbelieving descendants_, but to those only who were partakers of his faith;—to all of whom, the promise was and still is “_sure_.” We pass over the ixth Chapter of this Epistle, though it is full of evidence to the same effect; and proceed to the Epistle to the Galatians; where we shall find the description of Abraham’s “seed” given in language, if possible, still plainer and stronger. In the iiird Chapter and the 6th verse the Apostle begins the subject: “Even as Abraham believed God, and it was accounted to him for righteousness. Know ye, therefore, that _they which are of faith_, the same _are the children_ of Abraham.” “So then they which be of faith are blessed with faithful Abraham.” And then in the 14th verse, the Apostle tells us more of this blessing of Abraham: “That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith.” “The promise of the Spirit” is here said to be “received through faith;”—that is, by them that believe. But in the 16th verse, the account given of the “seed” of Abraham is as distinct and decisive as words can make it. Referring to the Covenant made by God with Abraham, (contained in Gen. xvii.) St. Paul says, “Now to Abraham _and his seed_ were the promises made. He saith not, And to seeds, as of many; but as of one, And to _thy seed which is Christ_.” By “Christ” here (it is scarcely necessary to remark) is not meant Christ _personal_, but Christ _mystical_;—His mystical Body, consisting of Christ himself, the Head, and true believers, both Jews and Gentiles, “all one in Him.” (v. 28.) The same expression is used in 1 Cor. xii. 12: “For as the body (the natural body) is one, and hath many members, and all the members of that one body, being many, are one body; _so also is Christ_.” Believers in Christ, then, who compose His mystical Body, are _the seed of Abraham_, to whom with himself,—“the father of all them that believe,”—the promises of the Covenant were made. And, intent upon inforcing this truth, and leaving no possibility of mistaking his meaning, the Apostle concludes the subject with these words; (v. 29.) “And if ye be Christ’s,” (by believing in Him and by being baptized by One Spirit into his One Body) “_then_ are ye Abraham’s seed, and heirs according to the promise.” A clearer and a fuller