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But we have no need to trace past ages to 'find out persons of this horrid and destructive 'sentiment; we find too many in our day. A 'Modern Antinomian, I were going to call him, 'I mean one that sets himself up in a measure ' against the law of God.'

Had you brought these assertions against yourself you would have done right, for you have opposed the law of God, and brought in a new one, that is, to admit of an alteration, which I deny; and you have brought in a number of new arguments to establish it.

First, You tell us that the law is binding on all the saints. Then I ask, What is meant by their liberty, or deliverance from it?

2. That all the saints are to be accountable in the great day for every transgression of the law. Then I ask, What becomes of the righteousness of Christ, and of the promised blessing and inheritance that God gave to Abraham?

3. You tell us that the law shall admit of some alteration. Then I ask, Where is the immutable and eternal footing that you speak of?

4. That this law is to pass into heaven with the saints. Then I ask, What becomes of their faith, of their promised portion or inheritance, and of that charity that never faileth? The law is not of faith, nor does the law give love.

5. You tell us that the believer is delivered from the irritating power of the law. Then I ask,

From whence arise his cogitations, which he severely feels for the least offence? This must be a stripe for the transgression of some law.

6. You say the law is the food of your mind. Then I ask, What need was there for God to give us the bread of life?

7. You say that the law affords refreshment. Then I ask, What is meant by the Comforter's being called the promise of the Father, and his gift?

8. You tell us that the angels of God are governed by the law; and that, if they could cease to love, they would be like those bound in chains of darkness. Then I ask, Where is their election and confirmation in Christ?

9. You say that a believer is brought through Christ to the law. Then I ask, How the law can be a schoolmaster to bring him to Christ?

10. You say that a believer through Christ gives a perfect obedience to the law. Then I ask, What becomes of the saint's long catalogue of imperfections?

11. You tell us that the law reveals God as a Spirit, and discovers every heresy. Then I ask, What reason was there for the Saviour to come from the Father's bosom to make him known, and to establish a spiritual worship to the ever adorable Trinity? If the first covenant had been faultless, where was room for a second?

12. You tell us that every man that holds any thing contrary to the law of God is Antinomos.

Then I ask, What right has the awakened sinnér to fly from the wrath revealed in the law, and take refuge in Christ as the only hope set before him? The law says it shall be our righteousness if we continue to do: and "cursed is he that continueth not in all things written in the book of the law." Running away cannot be called continuing.

13. You tell us that the Saviour's death was to Tender the law eternally venerable. Then I ask, Why is it called a yoke of bondage? and why are they threatened with an exclusion from grace, and all the benefits of Christ, who are entangled with it again?

14. You tell us that the saints of God have ever taken a pleasure in the law; which, according to your account, is binding, for they are to be accountable to God in the great day by that. Then I ask, What was that the Israelites desired to hear no more of? for it is said "they could not endure that which was spoken." And, if God's voice in that binding law had been sufficient, why has he "in these last days spoken to us by his Son?"

And, lastly, if such a slandering combination as yours be a society of evangelists, how come you to preach, and they to countenance and approve, of such a scandalous harangue as this? in which there is neither the letter of the law, nor the language of the gospel; but a jumble of nonsense, just sufficient to proclaim to every wise man that know neither the scriptures nor the power of God.

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I shall now enforce the old commandment, which, according to the Medes and Persians, alters not, and leave you to apply it as you think proper: "Now therefore Tatnai, governor beyond the river, Shether-boznai, and your companions, the Apharsachites, which are beyond the river; be ye far from thence; let the work of this house of God alone, let the governor of the Jews and the elders of the Jews build this house of God in his place," which is Mount Zion, not Sinai, nor Holywell Mount; therefore be ye far from thence.

I have, whether right or wrong, declared to the world publicly that the law of God is like its Author; that it never will admit of any alteration, mitigation, period, or repeal. "Heaven and earth shall pass away before one jot or tittle of the law shall fail."

I have declared that the holiness, justice, goodness, faithfulness, truth, and eternity, of God appear in the law; which you have stolen as so many feathers out of my plume, to put in your own cap; while ridiculed the author of that very sermon which you have plundered for matter.

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I have established the law in full force, in the hand of justice, both in its commanding and condemning power, against every such trunkmaker as you, who ridicule the grace of God, prate about the works of the law, and live in the pride of the devil,

I have endeavoured to establish the law in all its condemning power, in the hand of vengeance, as executed on all the damned. The wrath of God

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is revealed in the law; it is a fire kindled, that shall burn unto the lowest hell. Unto God belongeth vengeance, saith the Psalmist. And, as a God of vengeance, "if I make my bed in hell,

thou art there."

I have asserted, whether right or wrong, that the law fell with all its weight on Christ the Surety, who was "born of a woman, born under the law" that he took both the commandment and the sentence, or the commanding and condemning power of the law, when he said, "Thy law is within my heart;" heart;"" then, lo! I come to do thy will, O God;" and that by his obedient life he delivered me from the precept of the law, which is, "Do and live;" and by his death he redeemed me from the curse of the law, by being made à curse for me.

If I am not delivered from the commanding power of the law, to do for life, then I ask, Of what use is the Saviour's obedience, by which many are to be made righteous? If I am not delivered from the command for life as well as the curse, then the debt of active obedience, which the Surety paid to the law, is all in vain. Take away either of these, and you take away all. By the first you take away the doctrine of imputed righteousness, and by the latter you remove the doctrine of redemption; so leaving me under the command of what Paul calls a killing letter, and consequently under every curse of the law and the wrath of God: and then Christ is become of none effect to me.

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