their only rule of life, must stand or fall, live or die, by that law when they appear before him to whom vengeance belongeth; and those who die violators of the law of marriage shall have their share of that cup; for God is the avenger of all such.

I believe that a congregation gathered by legal preaching, will soon be scattered by the same; for if the kingdom of God stands not in word, which gives no life, it can never stand in the letter, which ministers death.

I believe that a preacher of morality, as it is falsely called, to a lifeless people is, in the strictest sense of the words, the dead burying their dead: or, as the burial service saith, it is committing both body and soul to the ground, and adding ashes to ashes and dust to dust; nor can any assurance or certain hope of a blessed resurrection rise from thence.

I believe that the preacher who abandons the gospel will soon be abandoned by the elect of God; and those of his own cast who stick to him will do but little to support him: the preacher begins in the Spirit, and ends in the flesh; the hearers begin in the letter, and end in the world.

I believe there is no real morality to be found in any of the children of men, but in those who are quickened by the Holy Ghost, who is the spirit of holiness, of faith, of power, of love, and of a sound mind; for if all the law and the prophets hang upon these two points, love to God and our

neighbour, there can be none of this morality in a carnal mind, which is enmity against God and his law; unless it can be proved that purity springs from filth, holiness from sin, love from enmity, activity from death, or obedience from rebellion. Paul calls human righteousness dung and dross.

I believe that the law that Paul loved after the inner man is the law of faith, which works by love; both of which he received from the holy Spirit of God; and that faith in its lively actings is gospel obedience, and love the fulfilling of all law. The first God writes in the mind, and the latter is shed abroad in the heart; and these God calls his new covenant, which are accompanied with the forgiveness of sins and the remembrance of them no more, Heb. x. 16. And there is no law but faith that purifies the heart; nor is forgiveness promised to any but to believers. "If ye believe not that I

am, you shall die in your sins ;" and "He that believeth not is condemned already, and the wrath of God abideth upon him."

I believe that those, who yoke the believer with Moses's law as his only rule of life, neither handle the law lawfully, nor the gospel evangelically; they are neither faithful to Moses nor to Christ; neither to saints nor sinners. Not faithful to Moses, because they do not shew his accusations; nor to Christ, because they do not make him all in all; not to the believer, because they send him from Mount Zion, where all his real friends are; nor to the bond children, because they do not shew them

their state; but, by applying Zion's privileges to them, make them stage-players in the city of God, till God discovers what they are; and then the hypocrites in Zion are afraid, and cry, "Who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burnings?"

I believe that the liberty of the gospel is as directly opposite to the bondage of the law as life is to death, light to darkness, love to hatred, mercy to wrath, or salvation to damnation.

I believe that, if the gospel of Christ be not a sufficient rule of life for men to believe in, be obedient to, and live and walk by, men would never be punished with everlasting destruction from the presence of God, and from the glory of his power, for want of a knowledge of him, and obedience to the gospel of our Lord Jesus Christ.

I believe that, when God said, "This is my beloved son, hear ye him," it implied that Christ is our God, our head, our law fulfiller, king, and ruler; and that all the words of this king and ruler to his subjects are not killing letters; but that the words which he speaks are spirit and life: and that the works of the law are the works of the flesh; and that, if the flesh profiteth nothing, the works of it profit less; "That which is born of the flesh is flesh," which cannot inherit eternal life; but "that which is born of the Spirit is spirit," and is the earnest of our future inheritance.

I believe the term 'The law is the only rule of life,' to be the same in the mouths of some men

as the word influenza is in the mouths of some gentlemen of the faculty; it implies every thing, but fixes nothing. A persecutor is influenced by Satan, a covetous man by Mammon, an unclean man by Belial, an idolater by Moloch: the word influenza implies all these; yea, it reaches to every thing which influences the bodies or souls of men, whether in heaven, earth, or hell, for they are all under some influence. The saints are under the law of the Spirit of life and love in this world, and so they are in heaven, for eternal life and eternal love can never fail; and sinners are under the law of sin and death in this world, and they are under the guilt of sin and the second death in hell; and he that can fix these two laws upon one subject is the most likely man to fix the disorder called the influenza upon some particular complaint.

I believe that mingling the law with the gospel afforded the first twig for the whore of Babylon to build her nest on; since which she has made room for the whole superstructure of justification by works and works of supererogation, or a superfluity of merits for others. Fleshly penances, human mediators, and carnal works, are all in all with them; Christ is only mimicked by Antichrist, and his gospel serves only as a catchpenny, or as a snare to entangle and murder the saints of God who dare to oppose the craft by which they get their wealth.

I believe that enforcing the law as the believer's only rule of life is the only footing that Armi

nianism stands upon. Human righteousness can never be established upon the gospel of Christ, for therein is the righteousness of God revealed, and his righteousness only. The doctrine of free-will can never stand upon the mystery of God's sovereign good-will to his elect; the doctrine of final apostasy can never be established on the doctrine of everlasting life and love; nor can the system of fleshly perfection find any footing on a sea of glass that makes manifest the councils of the heart.

I believe that the covenant of promise belongs to the heirs of promise; that the ministration of the Spirit is sent with power to none but to the heirs of eternal life; and that the gospel reveals the righteousness of God to all those that are predestinated to be called, justified, and glorified. Therefore to preach a pure gospel, that reveals God's righteousness and no other, a gospel that sets forth the Saviour as the believer's all in all, and to enforce and maintain subjection to the gospel of Christ, and an experience of the life and power of it, obedience to it, a life, walk, and conversation, in it; to insist on the fruits of the Spirit, the works of righteousness, the works of faith, and labours of love; is the only way to be useful to God's elect, and the only way to glorify Christ. This doctrine sets aside at once all Arminianism, and all Arminians or bond children, and fixes them on their own covenant with the rest of the world, and under the commands and threatenings of that