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is faith of the law, Gal. iii. 11, 12. We may say of you, as Paul did of himself when in a state of nature, you are alive without the law, for you never felt its killing power; but if the command was to come to you, as it did to Paul, your sin would revive, as Paul's did, and you would die to all hope in the law as well as he. No man that lies under the sentence of death would ever expect life from that sentence but you. But you go on.

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'This law continues, and will continue when ⚫ time is no more; for though it may, in this life, 'differ from what it may be found in the next life; it is certain, that, with some little difference, 'the moral law will pass into the heavens with us. ' And we do not err when we say, that God even governs angels round his throne with it; for if

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'ever the highest angel there could for a moment

cease to love God, and cease to love his fellow 'spirits, that moment would he transgress the holy law, and be like those bound in chains of ' darkness.'

Here you exercise yourself in high things, this wisdom is too wonderful for me, I cannot attain unto it; and you, with your Association, are wise above what is written in asserting it. Paul, who was caught up into Paradise, brought no such things as these down.

As to the law differing in the next life from what it is in this, is, what I will never grant. I believe the law to be like its Author, without difference, without variableness, or shadow of turn

ing. This is the doctrine of a new board, or an old wife's fable revived; and instead of establishing the law, it is making it void; but " the legs of the lame are not equal: so is a parable in the mouth of fools." If the law could be altered, there might be a mitigation of the sufferings of the damned; but as it will never alter, they have no ground to hope for ease; and as it will never be repealed, they have no ground to hope for a gaoldelivery.

As to the moral law passing into heaven with us, is strange talk. If you had said, that love to God, which the law of God commands, but gives not, which is shed abroad in the believer's heart by the Holy Ghost, will go into heaven with him, you would have said right; for charity never faileth, even though prophecy shall cease and knowledge vanish.

As to the angels round the throne being governed by the moral law, which you say that you and your combination do not err when they assert; I say, if you do not err, you talk without book; for I believe the moral law, as well as the gospel, was given to us, not to angels; "Unto you, O men, I call," says God," and my voice is to the sons of men."

I read nothing about the law of God differing, nor about its passing with the saints into heaven, nor of God's governing angels about his throne with it: I read that the law was added because of transgression, but I never read that it was added

, because of perfection. It was given that sin by the law might become exceeding sinful, but not that glory in heaven might become exceeding illustrious. Glory is to be displayed in another glass. Nor does the law reveal the glory of God as the face of Christ does. The terrors of the law of works will be displayed in hell, but in heaven God will display the riches of his grace in glory, not by the law, but by Christ Jesus.

This, Sir, is another branch of Antinomianism. For if you, and your Association, who are to take the law with you, as you suppose, into heaven, be heirs, “faith is made void, and the promise of God of none effect." He is an Antinomian, Sir, that makes void either the law of works, or the law of faith.

Your supposition of angels ceasing to love, and falling into endless darkness, is a doctrine that sprung from a bowl of negus. The angels stand on no such brittle foundations as you have laid for them. All things in heaven and earth are reconciled by Christ; He is therefore the head of all principality and power, Col. ii. 10. Angels are elected in Christ, and confirmed in him, 1 Tim. v. 21, that made them; therefore take away your glass stool, and shake not the foothold of angels with your electricity. Now we proceed again.

'What we shall then offer to establish the law, as being a perpetual obligation, will be founded, in the first place, upon the nature of God; the 'evidence we have from his word; the universal

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delight which all the saints of God take in him, and from the example of our blessed Jesus Christ; from the nature of God as the sovereign ruler over all; and from that relationship that is between us and him, as his rational creatures.'

You had better, Sir, have established or founded the law in the hand of justice; law, justice, and judgment, always go together: "If I whet my glittering sword," says God, " and my hand take hold on judgment, I will render vengeance to mine enemies, and reward them that hate me." This enemy and hater of God is every sinner in the world that is not reconciled by faith in Christ; "the carnal mind is enmity against God, it is not subject to his law, nor indeed can be." The law shews the infinite distance and disproportion there is between God and the sinner, by revealing the holiness of God and the vileness of the sinner, and will keep all that cleave to it for life at an infinite distance from God to all eternity, if they die under it.

The relationship that is between God and the saints is not brought about by the law, but by the Mediator, that stood in the gap between the Lawgiver and the rebel; by the glorious Daysman, who laid his hand upon both, was it brought about; "He made peace by the blood of his cross;" and this relationship is obtained by faith in the word of reconciliation; and all this is of grace, not of works; it comes from Christ, not from the law; the saints were predestinated to the adoption of

sons before any law was ever published. Nor can this relationship, or union, take place between Christ and us, till we reckon ourselves dead to the law; then we may be married to another; to attempt the match before the law be dead is an act of adultery.

The relationship that stands between God and us, as rational creatures, affords but little comfort; but the relationship that takes place between God and us, by his everlasting love to us, and absolute choice of us in Jesus, by which he has made us accepted in the Beloved, is pregnant with infinite comfort and satisfaction. Now you and I will go on again, only you shall go foremost.

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God, as an infinite and universal sovereign, 'might have given to man what laws he pleased; he might have given to man such laws as would I have been very hurtful, painful, and destructive, 'God might have done so, I say.'

God might have given; God has given such laws as he thought proper. As to his giving laws painful, hurtful, or destructive, we know the Judge of all the earth will surely do right; but as he is determined to stain the pride of all human glory, to humble the proud boaster, and entangle or catch such crafty wise gentlemen as you in their own craftiness; he has given statutes and judgments suitable for such a purpose, that their pride, their wisdom, and themselves, might perish together, for seeking life where he says it is not to be had ; "Wherefore I gave them statutes also that were

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