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vant, as well as Father of the children? Do not kings reign, and princes decree justice, by him? He is the master of Judas, as well as lord of the household. He will open the book of the law, the, book of conscience, and the book of life. He is a just God and a faviour; and will bless the children of the free woman, and curse the bond woman and her children. One is under the blessing of Zion, and the other under the curse of Sinai. These are Ebal and Gerizzim, which bear the blessing and the curse. By the book of the law will one be judged, and by the book of life the other. Thus all the nonelect are under the law to Christ. But the believer is under grace to Chrift: it is the law of the spirit of life in Christ that makes the believer free from the law of death engraven on tables of stone. There is a law of life in Christ's heart to the believer; and the law of Moses is in the Saviour's hand to the infidel. And it is a covenant of works still—it works bondage in the believer who looks to it, and wrath and death in the finner that is under it. And of this working power it never was, nor ever shall be divested. The rod of Christ's strength, by which he rules his saints, or his powerful rod, is the gospel. You may call it the good-will of God in Christ Jesus, which is the saint's rule. Or you may call it the law of the Spirit in Chrift, under which (Paul says) the believer is. Or you may call it the new covenant, written in the mind, and put in the heart, of the saint, which is (as Paul says) the believer's law to God :
which law, or covenant, is said to be new, and not according to the old; and is the covenant of grace, not of works; and under grace the believer is, and not under the law. Or you may call it the law of faith, which excludes boasting. Or you may call it the perfect law of liberty; and he that looks into it, and continues therein, shall be blessed in his deed. This law brings glory to God in the highest, on earth peace, and good-will towards men. This is found doctrine, this is pure gospel, this is doing the work of an evangelist. But as for this Treatise of vain jangling, what does it confure ? what does it establish ?-Nothing but the ignorance and foolishness of the authors.
First, They tell us that “ Christ is made fanétifi« cation to his people, in his kingly office, by the “ gift of the Spirit.” Which is sanctification by the Holy Ghost instead of fanctification by the blood of Christ. Here they set aside perfect sanctification by his grand sacrifice as a priest.
Secondly, They tell us that “ Personal Union is « wrought in the soul by Faith.” Which is putting that upon a grace of the Spirit which is done by God the Father only.
Thirdly, We are told that “ The Righteousness ~ of Christ comes from his Priestly Office.” Which righteousness was wrought out, or was performed, in his life, by his active obedience as a servant and furety; and which work the Saviour said was finished before he offered himself as a priest. John xvii. 4.
THE BROKEN CISTER
THE BROKEN CISTERN, Fourthly, We are told that “ The believer is de"livered from the love and power of all sin but “ that the new man is taken captive by sin.”
Fifthly, That “ The Law has ceased to exist as « a Covenant of Works.” This is called « A “ grand Truch:” which, by the bye, is an abominable lie.
Sixthly, This grand truth, of the law ceasing to exist as a covenant of works, is denied, by asserting that “ The Law is without any Variation.”
Seventhủy, That “The Moral Law, and the Law « of Love, are synonymous terms, and mean one " and the same thing.” That is, that the bond of the covenant of grace, which came by Jesus Christ, is the main branch of the law of death engraven on tables of stone, which was given by Moses. This is robbing the master to enrich the servant; lessening grace to the honour of works. No wonder the Psalmist called the law a trap; which must needs be true with a witness, when hypocrites bait it with the first blessing of the everlasting gospel, on purpose to entangle the saint in the yoke of bondage.
Thou hast a full view here, Reader, of real orthodox doctrines, by which the Antinomians are un- . masked. This is the vain jangling that confutes error, undeceives the deceived, and establishes the . law. They tell you that the law is the believer's only rule of life, walk, and conduct; but only with the allowance of this “ grand and glorious Truth,”
namely, « that it has ceased to exist as a Covenant « of Works ;” and, therefore, has no power to command works to be done, nor any power to condemn the nothful, who does nothing. The law has ceased to exist with respect to works, that it may be substituted as the bond of the covenant of grace. This is destroying the law for ever, and establishing the gospel upon the destruction of it. Now our authors are going on to palm the commands of Christ, or laws of Zion, upon the law of Moses, and mount Sinai, without any regard to the terms of the new covenant, new ordinances, or new services. So that you may take circumcision instead of baptism; the passover instead of the Lord's fupper; Service in the oldness of the letter instead of the newnefs of the Spirit ; and the works of the law instead of the work of faith, labour of love, and patience of hope !
Quot. The church owns Christ for her King, as well as her Priest ; her Master, as well as her Saviour. She takes his yoke upon her; and feels herself under the strictest obligations of duty, love, and gratitude, to yield the most filial, evangelical obedience to his commands, as well as to believe and rejoice in his gracious promises.
Answ. All this is true ; though the authors, by experience, know neither what they say, nor what they mean. “ The church owns Christ as a King,” because the dominion of grace is set up in her heart; and she is not under the law, but under grace. She .
can do no less than “ own him as her Priest," because he has redeemed her from under the law, and from the curse of it; so that she is neither under its commanding power nor dreadful sentence. « She "owns him for her Lord,” because he has delivered her from the lordly power of the law; the accusa. tions of Mofes, Satan, and sin; saying, O Lord, our God, other lords besides thee have had dominion over us; but by thee only will we make mention of thy name. Isa. xxvi. 13. She loves him as a husband, because she is not under Mofes, who allowed of putting away, but under a covenant of eternal wedlock, by which she is betrothed in righteousness, loving-kindness, faithfulness, tender mercies, and for ever. She loves him as a Brother, because she is in the brotherly covenant : so that he is her brother, who has fucked the breasts of her mother, which is not Hagar, nor yet Jerusalem in bondage, but Zion, where he was born as well as she. She loves him as a Friend, because she is reconciled, and the mysteries of the kingdom are revealed to her-but, as to bond-servants under the law, they know not what their Lord doth. “ Slie loves him as her Master,” because she is partaker of the fruits of the Spirit before she labours. She takes his yoke upon her indeed, which she finds to be light; and stands in her liberty, unless false brethren bewitch her, as they did the Galatians, who were entangled by them, and brought again into bondage ; her adherence to which is both her folly and her loss. If she “ feels herself