not give a new sense to these scriptures which they never had before, but only shew what before was latent unto us. To say that any of their quotations from the Old Testament are mere allusions, or only used by way of accommodation to their purpose, beyond the true sense of the words, and the intention of the Holy Ghost, effectually cuts the sinews of their argu mentation, and of course destroys the proofs they adduce.

The apostle's words introductory to our text, are a proof of the strictest argumentation, Tell me, ye that desire to be under the law, do ye not hear the law? "He calls these things which he adduces the law, that is the very word of God, the hidden, but yet the true, sense of which, he explaineth from the mind of God himself. He demands of them a hearing of that law, that is faith and obedience, which are due to the Divine oracles only. He upbraids them that did not pay suf ficient attention to the history, and to the mysteries which are intimated in it. Do ye not hear? Yea, he contends that this his observation is so evident, that scarcely could the adversaries have any pretext for their ignorance. Tell me. If Paul had shewn nothing here, but an elegant play of genius in some how applying scriptures, and bending them to his purpose, would such haughty adversaries have had nothing to object? Add, that the apostle does not profess that he himself allegorizes, either arbitrarily, or by apostolic authority: but teaches that there is a deeper sense in the things themselves Ατινα εςτιν αλληγορουμενα Let it be fixed therefore, that the apostle does not feed the minds of the readers with some ingenious allusion, and some how amplify, or illustrate his subject; but that he confirms and proves his cause by a new argument." Witsii Miscell. vol. 2. p. 157, 158.

"As to an accommodation entirely arbitrary, and not founded by divine institution in the certain agree ment of the subjects, it has no force at all in the way of proof. And therefore I cannot persuade myself

that prudent writers would incline to follow this man. ner in alleging the sayings of the Old Testament, when they were employed in establishing the most important doctrines of our faith. What? the writer of the epistle to the Hebrews, in chap. ii. 3. brings an argument from Isaiah's words, chap. viii. 18. Behold I and the children whom the Lord hath given me: whereby he teaches and demonstrates, that Messiah the Redeemer behoved to partake of the same human nature as other men to be redeemed by him. In which proof there is no strength at all, if by an arbitrary accommodation beside the intention of the prophet, they be applied to another subject than that of which they were spoken." Vitringa in Jesaiam.

2dly. We may hence see the reason why Abraham is so frequently mentioned in the New Testament. There were many venerable for sanctity before his time; but we do not read that the promise respecting the victorious Seed was expressly renewed unto any of them. What was said in the first promise, Gen. iii. 15. seems to have been all they had to support them. Though in the time of Enos men began to call themselves by the name of the Lord, Gen. iv. ult.; though Enoch walked with God, chap. v. 22.; though Noah was heir of the righteousness which is by faith, Heb. xi. 7.; though Jehovah was the God of Shem, Gen. ix. 26.; yet we do not read that the promise of the Seed was renewed unto any of them. Not so with Abraham: for to him the promise was renewed, with several cir cumstances attending it which added greatly to his comfort. To him it was expressly promised that in his seed should all the nations of the earth be blessed, Gen. xii. 3. and xxii. 18. To him also and to his seed the land of Canaan was given by promise, Gen. xiii. 15.

Thus the promise to him included three things, 1st. That the Seed promised to the woman, should descend from him. 2dly, That all nations should be blessed in that Seed: and 3dly, That as a pledge of all this, his natural seed should inherit the land of Canaan. To this last his natural seed did cleave. In the two first,

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his spiritual rejoiced with all their heart. Like him, they saw Messiah's day, and were glad, John viii. Christ and Canaan being thus promised to Abraham, no marvel if he be more frequently mentioned in the New Testament than any of the patri archs. He was the father, or the natural root of the Jewish nation, and in him the carnal Jews did glory, Matt. iii. 9. John viii. 33, 33. Lazarus is said to have been carried into his bosom, Luke xvi. 22. as a child into the father's. Stephen in his apology before the Jewish Sanhedrin, goes no further back than the call of Abraham, Acts vii. 2. Of him as concerning the flesh, Christ came, who is over all, God blessed for ever, Rom ix, 6. Hence while one of the Evange lists traces up his genealogy to Adam, Luke iii, ult. another rises no higher than Abraham. Jesus Christ, says he, the son of David, the son of Abraham, Matt i. 1. Accordingly, the apostle speaking of his incarna tion, observes, that he took not on him the nature of angels, but he took on im the seed of Abraham, Heb. ii. 16. and in the chapter p eceding that where my text lies, he mentions Abraham at every turn, as he to whom the promise of the Seed was solemnly renewed. Verse 6th, Abraham believed God, and it was accounted to him for righteousness; verse 7th, They who are of faith, the same are the children of Abraham; verse 8th, The scripture preached the gospel unto Abraham, In thee shall all nations be blessed; verse 9th, They who are of faith, are blessed with faithful Abraham; verse 14th, That the blessing of Abraham might come on the Gentiles through Jesus Christ; verse 16th, To Abraham and his seed were the promises made; verse 18th, God gave the inheritance to Abrabam by promise; verse 29th, If ye be Christ's, then are ye Abraham's seed, and heirs, &c. In the text and context he mentions the history of Abraham's two sons, the one by a bond maid, the other by a free woman, giving the Galatians to understand that these things were typical.

3dly. From what was said, we may see the immuta

bility of the covenant of grace. The covenant of works is abrogated as to all the purposes of life and salvation. There is not now a law which can give life. Righteousness is no more attainable by it, as our apostle intimates, Gal. iii. 21. this is what the law cannot do, in that it is weak through the flesh, Rom. viii. 3. The substitution of the covenant of grace, supposes the abrogation of that of works. There cannot be two ways to eternal life at one and the same time. When the way of works was proposed to man, that of grace was not known. And now that it is, the way of works is for ever blocked up. Life having become impossible by the law; lo, a new and living way was set open by the gospel. But if sinners enter not in by it, there is not a third. There remaineth no more sacrifice for sin than that which was made by the Surety of the new covenant. Neither is there salvation in any other: For there is none other name under heaven given among men, whereby we must be saved, Acts iv. 12. If righteousness come by the law, then as our apostle argues, Christ is dead in vain; than which there cannot be greater blasphemy, Gal. ii. ult. Sinners are now called to take hold of the covenant of grace, as that which shall stand for ever. To the covenant of works they must not go back, as there is nothing but death and damnation there.

This immutability of the covenant of grace our apostle teacheth in the preceding chapter, arguing from what is known to take place among men. Brethren, says he, though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. And this I say, that the covenant which was confirmed before of God in Christ, the law which was 430 years after, cannot disannul, that it should make the promise of none effcct, Gal. iii, 15, 17. The covenant of grace was confirmed by sacrifices, and by the oath of God, Gen. xv. 18. and xxii. 16. neither of which were known in that of works. Sure as these sacrifices typified Christ, and sure as he who swore cannot repent, nor alter the word that is gone out of his mouth,

the covenant of grace is unchangeable. So we are informed in that same chapter, where the barren, who did not bear, is bid to sing, for that her children should be more than those of the married wife. This is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; So have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant -of my peace be removed, saith the Lord, that hath mercy on thee, Isaiah liv. 9, 10.

4thly. From what was said, we may see the unity of the true church. Though she may receive various denominations from the times and places when and where she existed, still she is but one: just as the sea, though one in itself, is denominated from the coasts which it washes. The church as existing in the time of the patriarchs may be called patriarchal, Heb. vi. 1-16. As existing under the Mosaic economy, it may be called the Jewish, Rom. ii. 29. And since the resurrection of our Lord, it is honoured with the name of Christian, Acts xi. 26. But whether Patriarchal, Jewish, or Christian, still she is but one under different denominations: As certainly so, as he to whom she is espoused is one Lord, Eph. iv. 5. The object of her faith under these different dispensations was but one, for there is one faith, Eph. iv. 5. On the promised Seed were the eyes of all believers set, whether under the Patriarchal or the Mosaic periods. Though in the time of Moses the law was added to the promise, Gal. iii. 19. yet as it was not with a view to disannul that promise, but to shew them their need of the promised Saviour, and to excite their desire after his coming, so the pious Jews never lost sight of the promise made to Abraham, nor an ardent longing af ter its accomplishment. What is said of the patriarchs, may with the utmost propriety be applied to them, They all died in the faith, not having received the promises, but having seen them afar off; and were persuad