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That you may discover less pepper, and more purity; less heat, and more holiness; that you may perform more good works, and fay less about them; that you may part with your tea-table stories for heavenly tidings, and your old wives fables for Gofpel doctrines; that you may found the Gofpel trumpet more, and your own trumpet less—is the desire and prayer of him who frankly forgives you all rhat is past, and hopes to take patiently all that's to come.

w«. Huntington, S.S.



X HOU art here presented with another Discourse on the old Subject; which I believe will ever be the controversy of Zion, as long as freeborn sons and bond-children are together. It began between Cain and Abel; it appeared in Noah's family; in Sarah and Hagar, Ifhmael and Ifaac; 'between Efau and Jacob; between the Apostles and the Jewish Scribes; and it will be ended when the lamp of tbeLa-j) (Prov. vi. 23.) affords no oil to the foolish virgins, and when the lamp of Salvation will burn (Ifa. lxii. i.) to eternity in the hearts of the wife.

If my Reader be one of Paul's "living epistles, "known and read of all men;" on the fleshly tables of whofe heart the Spirit of the living God has written the laws of Faiths (Rom. Hi. 27.) Truth, (Mal.ii.6.) hove, (Rom. xiii. i0.) and Liberty, (James, i. 25.) he will know by happy experience what Paul means by the I^aw's being abolished, 2 Cor. iii. i3. He will seel and enjoy the blessed effects of it in his own

Christian Reader,


experience! experience; by sinding revealed wrath, and his carnal enmity; legal bondage, and servile sear; the dread of damnation, and a train of torments; the galling yoke of precept, and the terrisying sentence—abolished from his heart, blotted out in the Saviour's atonement, and banished from his soul by the wondersul operations of the Spirit of Love, which casleth out allfear, and which is the fulfilling of the Law. Such a soul, once shut up in unbelief, and now enlarged by the Spirit of Liberty, will prize the Saviour's yoke, and understand the Apostle's meaning, and none else. Such a foul is delivered from the destroying power of the Law of Sin, and from the penal power of the Law of Death: ** Sin shall not have dominion "over you; for you are not under the Law, but ** under Grace." Nevertheless, we being born under the Law, and shut up under it, and being habituated to a legal way of working for lise, we are prone to lean this way, when we lofe sight of our interest in Christ. This Satan is aware of. Hence it is that he has surnished the world and pestered the church from age to age with ministers to revile the Gofpel, and cry up the Law; traducing the former as a licentious doctrine, and extolling the works of the latter as consummate holiness: whofe work is to


beguile the unstable, entangle the unwary, deceive the simple, and call passengers (back to the Law) who go right on their way. For my own part, I never knew a child of God yet, who stood so fast in his libers berty, as never to take a second trip to Horeb. Let any one simple soul, in his first love, or in the sweetest liberty, attend a legal orator, a man of much Scripture, parts, abilities, and fiery zeal, but one month, he shall sind himself zealously affected; and soon aster, a false confidence shall spring up, and stand in the wisdom of man; a fiery zeal shall influence him, to work in his own strength he goes; pride and self-sufficiency follow upon it; the Spirit is grieved, and ceases to operate as a Comforter; narrowness of heart ensues, and sensible bondage follows—although, all this time, the poor soul maybe ignorant, and never once suspect the person that communicated his legal setters to him. The Law genders to bondage, and we are prone to lean that way; and the efsects of it are a straitened spirit, and a gloomy countenance, flamingjealousy, and inward anger and hatred at the happiness of thofe who abide in the simplicity of Christ, humble at his feet, and in comfortable union with him. A young Christian, just crawled out of the shelly will not credit this; for sometimes such are wiser than the antient. The foolish Galatians were wiser in this point than Paul the aged. But, before he has been twenty years in the school of Christ, it is ten to one but he agrees with me.

Furthermore, that my Reader may not be blindfolded, confused, and misled, by every person who in a pulpit pronounces the word Sanftificatitm, I will endeavour to drop a sew hints upon it.


When God appointed the seventh day to be a day of rest for his creatures, and appropriated it to his service, it was called sanctifying of it: And God blessed the seventh day, and/anctified it, Gen. ij. 3.

God's taking of the first-born of Israel to himself, both of man and beast, when he slew the first-born of Egypt; arid afterwards taking the Levites into his service, instead of all the first-born of Israel; is called JanUifying them: "For all the first-born of the chit"dren of Israel are mine, both man and beast.—On fC the day that I smote the first-born in the land of Egypt, I sanctified them for myself; and I have "taken the Levites for all the first-born of the chil** dren of Israel." Numb. viii. i7, i8.

The day of rest above-mentioned prefigured the Gofpel day, in which the believer rests from impious rebellion and war with his Maker, from legal labour for lise, and from the intolerable burden of sin; as well as an eternal rest from the indwelling of fin in heaven: as it is written, "Come unto me all ye that labour, ** and are heavy laden, and I will give you rest.— ** We that believe do enter into rest." And, with respect to the heavenly glory, Paul fays, "There ** remains a rest to the people of God."

The first-born of beast beingfanctified, was intended to point out the grand Sacrifice of Christ, who is the first-born of every creature, that in all things he might have the pre-eminence. The first-born of Israel typified God's Elect, called the first-born, whose names are written in heaven. These being exchanged


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