itself at different periods, but one community with another: so opposite that both before, and since the coming of Christ, the one has persecuted the other, verse 29. He does not run the contrast betwixt such as are in a state of comparative bondage, and those who are not, as in verses 3.-7: but between those who are in absolute bondage, outcasts, not heirs; and those who are free indeed, heirs of the inheritance: in one word, between those who are bastards, and those who are sons, Heb. xii. 8. He does not say here, as in verse 3d, When we were children, we were in bondage: but we are not children of the bond-woman, but of the free, verse 31.

Thus, it is evident to a demonstration, that he is still prosecuting his subject, in stating the opposition betwixt the Abrahamic promise and the Sinailaw, together with their respective adherents, And as in chap. iii. 17. he had called the former a covenant, so in chap. iv. 24. he calls the latter by the same name. Hence he who runs may read, that the covenent of works was repeated at Sinai. Before I close this note, it may be observed, that the ceremonial sacrifices come under very different considerations, as connected with each of these. Covenants. As related to the covenant of grace, they were typical of Christ, Col. ii. 17. Heb. x. l. as interwoven with the national covenant, they were mules, penalties, or fines, Num. xxxv. 31, 32. In relation to the covenant of works, they were a humbling hand-writing, bearing that the church's debt was not yet paid, Col. ii. 14. Heb. x. 3. The Apostle is very peremptory as to this last, Gal. v. S.

Having finished the doctrinal part of the epistle, he enters on the application, chap. v. 1, and as he had said so much concerning the comparative liberty of Christ's people since his coming, as being greater than what they enjoyed before, chap. iv. 1. -7. and also shewn that they " were the children, not of the bond-woman, but of the free," verse 31. he addresses the Galatians with great propriety, "Stand fast therefore in the liberty wherewith Christ has made us free, and be not entangled again with the yoke of bondage." Us who are no more servants but sons, chap. iv. 3.-7. He has redeemed us not only from the curse, chap. iii. 13. but also from the bondage under which we were to the elements of the world, chap. iv. 3.-5. and therefore ye churches of Galatia, stand fast in that liberty wherewith Christ has made us free, whether common to the saints in every age, or peculiar to them under the New Testament. And be not entangled again with the yoke of bondage: that comparative bondage under which we continued when children, Acts xv. 10. Do not foolishly prefer the childish to the manly state, chap. iv. 1.-3.

"Behold, I Paul, say unto you, that if ye be circumcised, Christ shall profit you nothing." How so? Was not Abraham and all his seed under the Old Testament circumcised? Yes indeed; but he and all other believers received circumcision as a seal of the righteousness of faith, Rom. iv. 11. whereas the judaizing Galatians gloried in it as a part of self-righteousness required by the Sinai-law. In the one case it was a type, in the other an handwriting; in the one it was subordinate to Christ, in

the other opposite to him. The ceremonies were not now so much as a shadow, seeing the body was come: and considered as a hand-writing, they bore a falsehood, the church's debt being paid, John xviii. 30. "I testify again, (says the apostle in holy ardour,) to every man who is circumcised, that he is a debtor to do the whole law." Every believer owes obedience to the whole law, as a rule of righteousness, 1 Cor. ix. 21. but he does not owe it under the penalty. Through grace, mites. are accepted, where millions are due, 2 Cor. xviii. 12. Not so with the self-justiciaries in Galatia. They were debtors to the whole law as a covenant, or to die: debtors under the pain of the curse, chap. iii. 10. The Apostle adds, "Christ is become of no effect unto you, whosoever of you are justified," i. e. seeks to be justified, by the law. Miserable situation, when the only remedy is ineffectual! Men must be justified by Christ's surety-righteousness, or not at all. Works and faith are opposites here. The Apostle closes this sentence with an awful clause, "Ye are fallen from grace." In seeking justification by the Sinai-law, they had fallen from every claim to grace. For grace and works cannot possibly be joined in justification, more than in election, Rom. iv. 4. xi. 6. Fallen from grace!" Fearful indeed! To fall from the doctrine of grace, is a wide step towards falling, (were it possible) from the state of grace. As to the covenants delivered at Sinai, see Mastricht's Theol. Lib. 8. cap. 2. Gillespie's Ark of the Testament, p. 157, 181. Boston's Notes on the Marrow. p. (mihi) 55. let. z. p. 89. let. f.

No. 15.-Page 99.

Our Author here refers to what he has said concerning the double justification, in his Economy of the Covenants, book 6. chap. 8. sect. 21.-26. Turrettin teaches the same doctrine, Concordia Pauli & Jacobi, sect. 31.-34. So likewise Pictet. Theol. Chret. vol. 2. p. 209. De La Justification, p. 410. however, by several respectable Divines: as Flint and M'Claren against professor Simpson. Dickinson in his Familiar Letters. Without dipping into the controversy, the following particulars deserve

our attention.

And so, Placette, It is not relished,

1. The Apostle James speaks of two kinds of faith, viz. a dead faith, chap. ii. 17, 20, 26. and a living, verse 22, 23. The one is a mere assent of the understanding to the truth, without any proper emotion of the heart. But the other, being the faith of the just, Heb. x. 38. is not only the conviction of things not seen, but also the cordial confidence of things hoped for, Heb. xi. 1.; a believing with the heart, Acts viii. 37. Rom. x. 9, 10. Dead faith is such as Simon the sorcerer had, Acts viii. 13. or the devils themselves have, Jam. ii. 19. The deadness of the professor's faith appears from its inactivity. Hence the Apostle puts the pungent question, not concerning him who has true faith, but who says he has it, Can that faith save him? So the Dutch and others read.

2. When faith, without works is said to be dead, we must not therefore conclude, that they give it life. No: they only evidence that it has life. Hence the true believer is introduced as saying

to the pretended, I will shew thee my faith by my works, verse 18. Implying, that as effects evince their cause, so works do faith, Acts xv. 9. Tit. iii. 8. It gives existence to them, they evidence to it. They prove that it is alive, as activity is ever an

evidence of life.

3. While works evidence our faith, they also prove that we are justified. For soon as a poor sinner believes in the Saviour, he is "justified through the redemption that is in him:" translated into his kingdom, Rom. iii. 28. Gal. ii. 16. Col. i. 13. Since we are justified by faith, and brought into a state of peace with God, Rom. v. 1. the same works which shew that we have faith, shew also that we are justified; whatever evinces the one, must prove the other. It therefore follows,

4. That when we are said to be justified by works, the sense must be, either that another, a secondary justification is effected by them, or that, as in scripture, things are said to be when they appear; so we are said to be justified by works, because they evidence that we are really justified: and this sense I would rather embrace. As good works are decisive evidences of our state, nothing else can. When it is said, "Shew me thy faith without thy works," James ii. 18. the requisition is equivalent to a strong denial, that it can not be otherwise evinced than by them. There is nothing more usual in scripture than to say, that things are, when they only appear, Mat. v. 44, 45. “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the child