flesh in the law; "Now we know that what things soever the law saith, it saith to them who are under the law." But the saints are not under the law, but under grace, Rom. vi. 14. The law is a yoke of bondage for bond children, a covenant of works for proud workmongers, and a ministration of condemnation, to curse them for their pride and evil works.

As to what David says of the law being perfect, converting the soul, and of its being a light to his feet and a lamp to his path, it is soon answered. The killing letter never converted one soul to Christ yet; conversion consists in turning a soul from darkness to light, from the love of sin to love God with all his heart; which is attended with faith, repentance, and godly sorrow, which flows from a sense of God's love to him in Christ Jesus; all which come from the covenant of grace. Faith is a coming to Christ, and the love that faith works by draws his heart as he goes; and both these are the free gift of God. Christ did not furnish Saul with these spiritual weapons, which are mighty through God to pull down strong holds from the killing letter. I send thee Paul to turn sinners from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in me, Acts xxvi. 10. The brightest light that shines in the law comes from the eye of offended justice; it was in the flames of wrath that the law was given at first; it

was added because of transgression, and it is in that awful light that sinners see their own condemnation, as Saul and Balaam saw their own future destruction; and it is in that light that sinners will see their endless misery, who are said to lift up their eyes in hell; but that light discovers not the path of life, which is called the path of the just. The light of the knowledge of the glory of God shines in the face of Jesus Christ, who is the true light, and the everlasting light of all his people; he that believeth in me, says the Saviour, shall not abide in darkness.

David was not without the law of faith; he tells you he believed, therefore hath he spoken; nor was he without the law of the Spirit of life, as appears by his prayer; "Take not thy Holy Spirit

from me." It was in this law that he saw wonders; as for the ten commandments, he prayed that God would not enter into judgment with his servant under them, for he knew the commandment was exceeding broad. If the commandments afford such a deal of light to our feet, how comes it that our present advocates for them are so exceeding blind? by them it appears that Paul's assertions are true, that the vail remains untaken away in reading the Old Testament. I am bold therefore to affirm, sir, that David and you have two different meanings.

With respect to what you have heard about my speaking lightly of the law, I believe you will find, in this my answer to yours, all that I

have ever said about it; and you must judge for yourself whether I have spoken the language of Scripture or not. If I have, lay the blame where it ought to be laid; "if any man consent not to the wholesome words, even the words of our Lord Jesus Christ, he is proud knowing nothing."

However, as I am determined to publish this answer to yours, my accusers will have a fair opportunity to attack the doctrine. I have advanced on the ground of truth; I have fled to none of those poor shifts called implications and the fitness of things; I have used no weapons but those that I believe to be spiritual. They cannot have a fairer opportunity, nor a fairer field to meet me on, nor a smaller number to engage, If this be Antinomianism, let them muster all their forces against it, prove it to be so, and overthrow it. I am open to conviction, my conscience is not seared, nor am I past feeling; and, if I cannot defend it by God's word, I will fly to no other shifts; and therefore I hope my opponents will not puzzle my brains with St. Basil, St. Augustine, St. Ambrose, Herman Witsius, and saint nobody knows who. Jesus I know; but who are these? For my part, I have not a single doubt but God will enable me to defend this doctrine; for I know it is the doctrine that he applied to me, and set my soul at liberty by. And as I am the Antinomian, according to their accusations, it lies with them to overthrow it, and prove their charge; and, if upon trial it be found to be the everlasting gospel, then "let them

hear and say, it is truth," Isaiah xliii. 9; and acknowledge that for the truth's sake I have suffered reproach.

These are the doctrines that have caused so many counsels to be taken; so many pulpits to be shut against me; yea, in every place that I have gone, the people have been armed with prejudice against me as an erroneous man or an Antinomian: and have come to hear me as if I was a second Simon Magus, or Judas Iscariot, risen again. This has been the case at almost every place I have gone to, except Portsmouth, where I met with such a kind reception from the ministers as I never met with before in my life. The Rev. Mr. Horssy, and his assistant, the Rev. Mr. Phillips, and the Rev. Mr. Dun, welcomed me to their pulpits in turn every night during my stay there, and treated me with the greatest respect and civility, which I mention to the honour of those gentlemen, and as a matter of wonder to me, it being what I had never been accustomed to.

I have not gone any country journey for the sake of gain, for my own people do not let me want; nor did I ever clear a shilling by any journey I took, because I have paid the same that I received, for a supply in my absence, that I might not be brought under the power of any; therefore they could not refuse me their pulpits under an apprehension of my seeking filthy lucre. The reasons that they assigned were, that I held errors in making void the law. And this has been carried

so far, that, if any minister has happened to drop a word in the pulpit concerning the law, if he did not make it the believer's only rule of life, it has been called one of Huntington's texts; let them prove it is from Huntington, and I will endeavour to prove it is from heaven.

If the law of works be binding to the saints, as some affirm, then James's law of liberty is not perfect, nor can we be blessed in our deeds by continuing in that. If the law of works be binding, then the law of the Spirit of life did not make Paul free from the law of death, unless it can be proved, that legal bondage and gospel liberty can stand together. If the believer be under the law as a rule of life, then he is under the law and under grace both at once; which Paul says he is not; he is not under the law, but under grace. If he be under the law as a rule of life, he has got Peter's unbearable yoke and Christ's easy yoke both on his neck at one time. The man that makes the killing letter his rule walks by sight, not by faith; he looks at the things that are seen, not at the things which are not seen. He serves in the oldness of the letter, not in the newness of the Spirit; he worships God in the letter, not in spirit and in truth; nor is he free indeed. I know the law will bring a man into bondage notwithstanding his grace, if he stands not fast in the liberty wherewith Christ has made him free; nor does the law of the wise, as a fountain of life, cause a man to depart from the snares of death; or, as the Saviour