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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 confcience, and the book of life. He is a juft God and a faviour; and will bless the children of the free woman, and curfe the bond woman and her children. One is under the bleffing of Zion, and the other under the curfe of Sinai. These are Ebal and Gerizzim, which bear the bleffing and the curfe. 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 Chrift. But the believer is under grace to Chrift: it is the law of the fpirit of life in Christ that makes the believer free from the law of death engraven on tables of tone. There is a law of life in Chrift's heart to the believer; and the law of Mofes is in the Saviour's hand to the infidel. And it is a covenant of works ftill-it works bondage in the believer who looks to it, and wrath and death in

And of this working

the finner that is under it. power it never was, nor ever fhall be divested. The rod of Chrift's ftrength, by which he rules his faints, or his powerful rod, is the gospel. You may call it the good-will of God in Chrift Jefus, which is the faint's rule. Or you may call it the law of the Spirit in Christ, under which (Paul fays) the believer is. Or you may call it the new covenant, written in the mind, and put in the heart, of the faint, which is (as Paul fays) the believer's law to God:

which

which law, or covenant, is faid 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 boafting. 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 Treatife of vain jangling, what does it confute? what does it eftablifh?-Nothing but the ignorance and foolishness of the authors.

First, They tell us that "Chrift is made fanctifi"cation to his people, in his kingly office, by the gift of the Spirit." Which is fanctification by the Holy Ghost instead of fanctification by the blood of Christ. Here they set aside perfect fanctification by his grand facrifice as a priest.

Secondly, They tell us that " Perfonal Union is "wrought in the foul 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 Righteoufnefs "of Christ comes from his Prieftly Office." Which righteousness was wrought out, or was performed, in his life, by his active obedience as a fervant and furety; and which work the Saviour faid was finished before he offered himself as a priest. John xvii. 4. Fourthly,

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Fourthly, We are told that "The believer is de"livered from the love and power of all fin-but "that the new man is taken captive by fin."

Fifthly, That " The Law has ceased to exift as "a Covenant of Works." This is called " A grand Truth" which, by the bye, is an abominable lie.

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Sixthly, This grand truth, of the law ceafing to exist as a covenant of works, is denied, by afferting that "The Law is without any Variation."

Seventhly, That "The Moral Law, and the Law " of Love, are fynonymous terms, and mean one "and the fame thing." That is, that the bond of the covenant of grace, which came by Jefus Chrift, is the main branch of the law of death engraven on tables of stone, which was given by Moses. This is robbing the mafter to enrich the fervant; leffening grace to the honour of works. No wonder the Pfalmift called the law a trap; which must needs be true with a witness, when hypocrites bait it with the first bleffing of the everlafting gofpel, on purpose to entangle the faint in the yoke of bondage.

Thou haft a full view here, Reader, of real orthodox doctrines, by which the Antinomians are unmasked. 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,

namely," that it has ceased to exift as a Covenant " of Works;" and, therefore, has no power to command works to be done, nor any power to condemn the flothful, who does nothing. The law has ceased to exist with respect to works, that it may be fubftituted as the bond of the covenant of grace. This is deftroying the law for ever, and establishing the gofpel upon the deftruction of it. Now our authors are going on to palm the commands of Christ, or laws of Zion, upon the law of Mofes, and mount Sinai, without any regard to the terms of the new covenant, new ordinances, or new fervices. So that you may take circumcifion instead of baptifm; the passover instead of the Lord's Supper; Service in the oldness of the letter instead of the newness 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 Chrift 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 fet up in her heart; and she is not under the law, but under

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grace. She

can

can do no less than "own him as her Prieft," because he has redeemed her from under the law, and from the curfe of it; fo that she is neither under its commanding power nor dreadful fentence. "She "owns him for her Lord," because he has delivered her from the lordly power of the law; the accufations of Mofes, Satan, and fin; faying, O Lord, our God, other lords befides thee have had dominion over us; but by thee only will we make mention of thy name. Ifa. xxvi. 13. She loves him as a husband, because fhe 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 fhe is in the brotherly covenant: fo that he is her brother, who has fucked the breafts of her mother, which is not Hagar, nor yet Jerufalem in bondage, but Zion, where he was born as well as fhe. She loves him as a Friend, because fhe is reconciled, and the mysteries of the kingdom are revealed to her-but, as to bond-fervants under the law, they know not what their Lord doth. "She loves him as her Master," because she is partaker of the fruits of the Spirit before the labours. She takes his yoke upon her indeed, which fhe finds to be light; and stands in her liberty, unless falfe 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 lofs. If the "feels herself " under

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