haunts of men. They
both preach that faith must be 'faith that worketh,' not a barren assent
to a dogma, but a living trust that brings forth fruits in the life.
Paul believes as much as James that faith without works is dead, and
demands the keeping of the commandments as indispensable to all true
Christianity. James believes as much as Paul that works without faith
are of none effect. So all three of these great teachers of the Church
are represented in this text, to which each of them might seem to have
contributed a word embodying his characteristic type of doctrine. The
threefold rays into which the prism parts the white light blend again
here, where faith, love, and work are all united in the comprehensive
saying, 'In Jesus Christ neither circumcision availeth anything, nor
uncircumcision, but faith which worketh by love.'

The sum of the whole matter is this--He who is one in will and heart
with God is a Christian. He who loves God is one in will and heart with
Him. He who trusts Christ loves God. That is Christianity in its
ultimate purpose and result. That is Christianity in its means and
working forces. That is Christianity in its starting-point and
foundation.

II. But we have to consider also the negative side of the Apostle's
words. They affirm that in comparison with the essential--faith, all
externals are infinitely unimportant.

Paul's habit was always to settle questions by the widest principles he
could bring to bear upon them--which one may notice in passing is the
very opposite to the method that has been in favour with many Church
teachers and guides since, who have preferred to live from hand to
mouth, and to dispose of difficulties by the narrowest considerations
that would avail to quiet them. In our text the question in hand is
settled on a ground which covers a great deal more than the existing
dispute. Circumcision is regarded as one of a whole class--namely, the
class of outward rites and observances; and the contrast drawn between
it and faith extends to all the class to which it belongs. It is not
said to be powerless because it is an Old Testament rite, but because it
is a rite. Its impotence lies in the very nature which it has in common
with all external institutions, whether they be of the Old Testament or
of the New, whether they be enjoined of God or invented by men. To them
all the same characteristic cleaves. Compared with faith they are of no
avail. Not that they are absolutely