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I.

They that are of faith are blessed with faithful Abraham, Gal. iii, 9.

To them that are unbelieving is NOTHING PURE, Tit. i, 15.

Believe in the Lord, &c, so shall you be established, 2 Chron. xx, 20.

To the praise of the glory of his grace, &c, he hath made us accept. ed in the beloved, Eph. i, 6.

I live by FAITH in the Son of God, who loved me, and gave him. self for me, Gal. ii, 20.

For me to live is CHRIST, Phil. i, 21.

THIS [Christ] is the true God, and eternal life, 1 John v, 20.

This is eternal life, to know thee, &c, and Jesus Christ, John xvii, 3.

He that believeth on the Son hath everlasting life, John iii, 36.

Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law [opposed to Christ; for they stumbled at that stumbling stone, Rom. ix, 31, 32.

Abraham believed God, and it was imputed [or counted] to him for righteousness, Rom. iv, 3.

Trust [i. e. believe] ye in the Lord for ever; for in the Lord Jehovah is everlasting strength, Isa. xxvi, 4.

He that believeth on him is not condemned, but he that believeth not is condemned already, John iii, 18.

Be it known unto you that through this man is preached unto you the forgiveness of sins; and by him all that believe are JUSTIFIED, Acts xiii, 38. 39.

II.

If ye were Abraham's childre ye would do the works of Abraha John viii, 39.

A

Give alms, &c, and behold THINGS are CLEAN unto you, Lu xi, 41.

If thou doest well, shalt not th be accepted? Gen. iv, 7.

In every nation he that fear God and worketh righteousness. accepted with him, Acts x, 35.

If ye, through the Spirit, M TIFY the deeds of the body, shall live, Rom. viii, 13.

KEEP my commandments a live, Prov. iv, 4.

His [my Father's] COMMA: MENT is life everlasting, John

50.

Though I have all knowled &c, and have not charity, I am thing, 1 Cor. xiii, 2.

And he that [areds] disobe: the Son, shall not see life. (Ibid

If any man among you, bridleth not his tongue, &c, man's religion is vain. Pure gion and undefiled before Go this: to visit the fatherless and dows in their affliction, and to himself unspotted from the w James i, 26, 27.

Phinehas executed judgment, that was counted [or imputed] him for righteousness for everm Psa. evi, 30, 31.

If I regard iniquity in my h the Lord will not hear me. It heart condemn us not, then hav confidence toward God, Psa. 18; 1 John iii, 21.

He that humbleth himself be exalted, and every one tha alteth himself shall be abased, ] xiv, 11.

The doers of the law [of shall be JUSTIFIED,-in the when God shall judge the se of men, &c, according to my pel, Rom. ii, 13, 16.

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In the day of judgment-by thy words thou shalt be JUSTIFIED, and by thy words thou shalt be condemned, Matt. xii, 36, 37.

We have believed in Jesus Christ, that we might be JUSTIFIED [as sinners] by the faith of Christ, Gal. , 16. The balance of the preceding scriptures shows that FAITH, and the works of faith, are equally necessary to the salvation of adults. Faith, for their justification as sinners, in the day of CONVERSION; and the works of faith, for their justification as believers, both in the day of TRIAL and of JUDGMENT. Hence it follows, that when Zelotes preaches mere Solifidianism, and when Honestus enforces mere morality, they both grossly mangle Bible Christianity, which every real Protestant is bound to defend against all Antinomian and Pharisaic innovators.

SECTION VI.

THE MORAL LAW OF CHRIST weighed AGAINST THE MORAL LAW OF MOSES.

Our translation makes St. Paul speak unguardedly, where it says that "the law is not made for a righteous man"-The absurdity of making believers afraid of the decalogue-The moral law of Christ, and the moral law of Moses are one and the same-The moral law is rescued from under the feet of the Antinomians-Christians are not less under the moral law to Christ as a rule of judgment, than the Jews were under it to Moses-The Sinai covenant is proved to be an edition of the covenant of grace--The most judicious Calvinists maintain this doctrine-Wherein consists the difference between the Jewish and the Christian dispensation. As the latter is most glorious in its promises, so it is most terrible in its threatenings-Two capital objections are answered.

WHEN justice has used her scales, she is sometimes obliged to wield her sword. In imitation of her, I lay by my Scales to rescue a capital scripture, which, I fear, our translators have inadvertently delivered into the hands of the Antinomians.

1 Tim. i, 8, 9, the apostle is represented as saying, “We know that the law is good, if a man use it lawfully; knowing this, that the law is not made for a RIGHTEOUS MAN." "Now," say some Antinomians, "all believers, being complete in Christ's imputed righteousness, are and shall for ever be perfectly righteous in him; therefore the law is not made for them: they can no more be condemned for breaking the moral, than for transgressing the ceremonial law." A horrible inference this, which, I fear, is countenanced by these words of our translation: "The law is not made for the righteous." Is this strictly true? Were not angels and our first parents righteous, when God "made for them" the (then) easy yoke of the law of innocence? And is not the law "made for" the absolution of "the righteous," as well as for the condemnation of the wicked? Happily St. Paul does not speak the unguarded words, which we impute to him; for he says, dixa voμos ou xeral, literally, "The law beth not at, or is not levelled against a righteous man, but against the lawless and disobedient," that is, against those who break it. This literal sense perfectly agrees with the apostle's doctrine, where he says, " Rulers

Paul writes, "The word is nigh thee, in thy mouth, and in thy heart that is, the word of faith which we preach," Rom. x, 8. And Mose says, Deut. xxx, 11, "The word is very nigh unto thee, even in th mouth, and in thy heart, that thou mayest do it ;" which undoubted implies a believing of that word, in order to the doing of it; agreeal to the doctrine of our Church, which asks, in her catechism, "What do thou learn in the commandments?" and answers, "I learn my duty towa God, &c, which is to believe in him," &c. Thus we see, that as the Mosa law was not without Gospel and faith, so the Christian Gospel is n without law and obedience; and consequently that those divines wi represent Moses as promiscuously cursing, and Christ as indiscriminate blessing all the people under their respective dispensations, are great mistaken.

3. Whatever liberty the apostle takes with the superannuated ce monies of the Jews, which he sometimes calls "carnal ordinances,” a sometimes "beggarly elements," it is remarkable that he never spea disrespectfully of the moral law, and that he exactly treads in the sto of Moses' evangelical legality: for if Moses comes down from Mo Sinai, saying, "Honour thy father and mother," &c, St. Paul wri from Mount Sion, "Honour thy father and mother, (which is the f commandment of the second table with promise,) that it may be well w thee," Ephesians vi, 2, 3. As for Christ, we have already seen, t when he informs us how well it will be with us if we keep his comma ments, he says, "This do, and thou shalt live ;" i. e. thou shalt "inh eternal life" in glory.

4. As Christ freely conversed with Moses on the mount, so St. I is freely conversant with Moses' legality in his most evangelical epist Take another instance of it. "Thou shalt love thy neighbour as self," says the Jewish lawgiver, Lev. xix, 28. "Love one anoth says the Christian apostle, "for he that loveth another hath fulfilled law, for, &c, love is the fulfilling of the law," Rom. xiii, 8, 10. that he spoke this of the moral law of Sinai, as adopted by Chris evident from his quoting in the 9th verse the very words of that "Thou shalt not kill, thou shalt not commit adultery, thou shalt steal, thou shalt not bear false witness, thou shalt not covet, andother commandment," &c.

5. St. James forms a threefold cord, with Moses and St. Pau draw us out of the ditch of Antinomianism, into which pious div have inadvertently led us. "If you fulfil the royal law," says he, do well; but if ye have respect to persons, ye commit sin, &c. speak ye, and so do, as they that shall be judged by the law of libe James ii, 8, 9, 13. "True," says Zelotes; "but that law of liber the free Gospel preached by Dr. Crisp." Not so; for St. James in diately produces part of that very law of liberty, by which fallen be ers, "that have showed no mercy, will have judgment without mer and he does it in the very words of Moses and St. Paul, "Do not co adultery, do not kill," James ii, 11. Any one who can set aside testimony which those apostles bear in favour of the moral law of M may, by the same art, press the most glaring truths of the Bible int service of any new-fangled dotages.

6. Because the Mosaic dispensation, considered with respect

superannuated types and ceremonies, is an old covenant with regard to the Christian dispensation, Zelotes rashly concludes that Moses' moral law is the covenant of unsprinkled works, and of perfect innocence, which God made with Adam in paradise. Hence he constantly opposes the ten commandments of God to the Gospel of Christ, although he has no more ground for doing it, than for constantly opposing Rom. ii, to Rom. vin; Gal. vi, to Gal. ii; and Matt. xxv, to John x. Setting therefore aside the ceremonial and civil laws of Moses, the difference between him and St. Paul consists principally in two particulars: (1.) The books of Moses are chiefly historical; and the epistles of St. Paul chiefly doctrinal. (2.) The great prophet chiefly insists upon obedience, the fruit of faith; and the great apostle chiefly insists upon faith, the root of obedience. Hence it appears, that those eminent servants of God cannot be opposed to each other with any more propriety, than Mr. B. has opposed a Jewish if to a Christian if.

7. The Sinai covenant does not then differ from the Christian dispensation essentially, as darkness and light, but only in degree, as the morn. mg light and the blaze of noon. Judaism deals in types and veiled truths; Christianity in antitypes and naked truths. Judaism sets forth the second Gospel axiom, without destroying the first; and Christianity holds out the first, without obscuring the second. The Jews waited for the first coming of Christ "to put away sin by the sacrifice of himself:" and the Christians look for his "appearing a second time without sin," i. e. without that humiliation and those sufferings which constituted him "a sacrifice for sin." I see, therefore, no more reason to believe that Mount Sinai flames only with Divine wrath, than to think that Mount Sion burns only with Divine love; for if a beast was to be thrust through with a dart for rushing upon Mount Sinai; Ananias and Sapphira were thrust through with a word for rushing upon Mount Sion. And if I read that Moses himself "trembled exceedingly" at the Divine vengeance displayed in Arabia, I read also that "great fear came upon all the Church," on account of the judgment inflicted upon the first backsliders in the good land of Canaan. In a word, as Christ is "the Lion of the tribe of Judah," as well as "the Lamb of God;" so Moses was "the meekest man upon earth," as well as the severest of all the prophets.

. To prove that the decalogue is a Gospel "law of liberty," and not the Adamic law of innocence, one would think it is enough to observe that the law of innocence was given without a mediator, whereas the law of Sinai was given by one. For St. Paul informs us, that "it was ordained by angels in the hand of a mediator," Moses, a mighty intercessor, and a most illustrious type of Christ, to whom he pointed the I-raelites. This makes the apostle propose a question, which contains the knot of the difficulty raised by the Antinomians: "Is the law then against the promises of God?" Is the Sinai covenant against the Gospel of Christ? And he answers it by crying out, "God forbid!" Nay, as a "school master" it "brings us to Christ" that we may be "justified by faith" as sinners; and afterward it makes us keep close to him for power to obey it, that we may be justified by works as believers; "for," says he in another place, "the doers of the law, [and none but they,] shall be justified, &c, in the day when God shall judge the secrets of men by Jesus Christ according to my Gospel." A plain proof this, that

from the curse of his own "royal law," without our personal, sincere penitential, and faithful obedience to it; for he says himself, "Why cal ye me Lord! and do not the things which I say ?" "Those mine ene mies," who put honour upon my cross, while they pour contempt upo my crown,-"those mine enemies" who would not that I should reig over them, bring hither and slay them before me.

From the preceding arguments I conclude that what St. James call "the royal law," and the "law of liberty," and what St. Paul calls "the law of Christ," is nothing but the moral law of Moses, which Chris adopted, and explained in his sermon upon the mount; a law this, which is held forth to public view duly connected with the apostles' creed is our Churches, to indicate that Solifidianism is the abomination of desola tion, and that the commandments ought no more to be separated from the articles of our faith in our pulpits and hearts, than they are in ou chancels and Bibles.

And that we shall stand or fall by the moral part of the decalogue the great day is evident, not only from the tenor of the New Testamen but even from St. Paul's express declarations to those very Galatians whom he says, "Christ has delivered us from the curse of the law for he charges them to "fulfil the law of Christ;" adding, “God is n mocked; whatsoever a man soweth, that shall he also reap: for he th soweth to his flesh, shall of the flesh reap destruction. I have told yo that they who do such things [adultery, fornication, uncleanness, murder drunkenness, and such like] shall not inherit the kingdom of God. B the fruit of the Spirit is love, &c, goodness, temperance; against su [as bear this fruit] there is no law:" or rather, the law is not again them: for, as the apostle observes to the Corinthians, "We are no Antinomians-"We are not without law to God, but under the law

Christ."

Among the many objections which Zelotes will raise against t doctrine, two deserve a particular answer:

"I. If the Mosaic dispensation is an edition of the everlasting Gosp why does St. Paul decry it when he writes to the Galatians and Cori ians? And why does he say to the Hebrews, Now hath Christ obtain a more excellent ministry, by how much also he is the Mediator of better covenant, which was established upon better promises,' &c, H viii, 6, &c. For of these two dispensations the apostle evidently spe in that chapter, under the name of an old and a new covenant.'

1. Although Christ is the one procurer of grace under all the Gos dispensations, yet his own peculiar dispensation has the advantage of superannuated dispensation of Moses on many accounts, chiefly the Christ is the Son, and Moses was the servant of God: Christ is a sin! eternal priest, "after the" royal "order of Melchisedec;" and Aa was a sinful, transitory, Levitical high priest: Christ is a living, spirit temple and Moses' tabernacle was a lifeless, material building: Ch writes the decalogue internally, upon the table of the believer's hez and Moses brings it written externally, upon tables of stone: Christ "one offering for ever perfected them that are sanctified;" but Mosaic sacrifices were daily renewed: Christ shed his own prec blood, the blood of "the Lamb of God;" but Aaron shed only the blood of bulls and common lambs: Christ's dispensation remaineth.

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