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 Courteous Reader.— 
 
 '0 THE* PUBLIC. 
 
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 The spirit of emjuiry bein^ excited, and much exertion for 
 the Mastery exemiflified-^permit me with Elihu^ to show mine 
 opinion— then rea^digest— JUDGE and IMPROVE— that you 
 may be the "Jp^iWo/'Trw^/ow"— prepared for a future u-orld ! 
 
 LORENZO DOW. 
 -Juiic 1, 1829. ' 
 
 H 
 
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 c. 
 
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 •r*-* ' 
 
 CHAIN OF LORENZO. 
 
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 After I had found relision, I bcp^an to reflect on my experi- 
 ence, and percoivhif,'' that I Toll a lovo Ioall, thounrh I h;^d been 
 tau^t that God only loved a ikw, "ivhicli he had given to his 
 Son:* I could not reconcile the two ideas together, how my 
 love shoiild exceeil the love of God ; — and feeling within mysplf 
 that I stood in danger o( falling into sin, and cQnscquently into 
 oon^demnatidn : I could not reconcile it with the couinion idea, 
 that if a man onco obtained religion, he was always safe, let him 
 do as he would. This put me upon examining the Scriptures 
 for myself, and com|)aring past' ideas iRercwith: and on exami- 
 nation of the sauw, i could find no promise that any siimiUi be 
 saved, but t/wsc who endured unto il^eeiid. (Jn the other ha fid lh« 
 Bible seemed to correspond with my feeWngSotkife-there was dan- 
 ger, being full of cautions ; ami there is no needWbautions where 
 % there is no„ danger. The more light and knowledge a person 
 hath, and commits a crime, the worse it must be ; because he 
 sins against the more liglit: therefore any sin is greater in a pro- 
 
 * To tallc about an eternal cov-cnnnt between the Father and the fcjori 
 bel'ore all worlds, a bar^aia that Christ should have a crrtain number of 
 mankind, A-\\\<.\\ some call lhef76T/,isacontradi\jlj(Ai in terms and a piecfj 
 uf inconsistency. For lirst, a covenant is a contract made between two 
 parties, and there cannot lie ii covenant without two parties. 
 
 Therelurc, to say that Father and Son )nade a covenant, would be to 
 adopt the, ide^a that there were two divinities, which would divide tlic 
 Gdahead, and of course ar;,'ue iwo Gwls, 
 
 But the Bible authorises us to lieireve in one G6d;«nd no more. Ajrain ; 
 if the Father and Son make a covenant, there was a //'/«<; wljen they made 
 itj and if so, there was a Xhtvi;, lie fore they made it, consequently it was not 
 made from all eternity, uidess we suppose eternity began at the tiiiie 
 when they made it, wiiich is inconsistent, because rttr/t///^ implies urib»- 
 ginning /mc. 
 
 Again, this covenant cannot be a Dm' one if it be so old, and a new 
 covenant of Avorks made with A(lam but six thousand years ago, cannot 
 be called an old one ; therelore, to lerm the oldest covenant a ncu; one, and 
 the 'rtmrs/ the fl^-/ one, is a piece of •inconsistency, like puUing the cart 
 before the horse, Sl^r^nd vou cannot deny it. For there is no accountof 
 such a cavcnmdm the Bible, betAvtei the Fathdr and the Son, but, " be- 
 tween God and his^tr-;</c'," to Mhom Christ was given for a covenant, &c. 
 
 9* 
 
 
■^.\^ 
 
 -* fessoT of religion, than in n non-professor, seeing ho sins ogainst 
 the grcaler light. 
 
 If the sin is the greater, of course the condemnation and pun- 
 ishment must he proportioned ; us Christ suith, " he that ktioweth 
 his master's will and doeth it not, shall bo beaten with many 
 strjoes, whereas, he that luiowcth not his master's will, ehall 
 bo beaten with few." 'I'horeforo, if the sinner, who never had 
 religion, deserves to be damned for actual transgresf ion ; why 
 not the professor, upon the principles of impartial justice? 
 
 Now, it appears to mo that this doctrir>e, once in grace, always 
 in grace, k inseparably connect<;d witli the doctrine of />a;//cw/ar 
 election, ami rvpi'obation ; and to deny iho latter, and to hold tho 
 former, to mo appears inconsii^teni. l-'or if a saint cannot bo 
 punished in proportion to his conduct, then he is not accountable ; 
 and if he is not accountable, then not rewardable; and if neither 
 rcwardable lior jjunishablc, then his salvation or danmaiion docs 
 not turn upon his actions, pro nor rou, btu upon the free electing 
 love of God, Therefore, God will have mercy upon whom l^o 
 Will, and whom he will, he passeth by: thus they appear coi^- 
 hectcd like two links in a cliain. And it appearcth, moreover, 
 that tho doctrine of parliru/ar chiioit, Icnduth to u^rrsalism: 
 for according to the above, we must suppose, that CJod decrecrl 
 all things ; if so, God being \\'lsc,vhnkirr he hath decreed, ho 
 must have decreed it rig/ii; conseciuently nothing comelh to pass 
 wrong— Iht'n there is no sin, fur it canriot be sin to do riglit: If 
 then one shall be damned for doing right, why not ain'^and if 
 one be saved for doing right, why not all? according to the rule- 
 of impartial justice. Again, this doctrine of election saith, all 
 that was given from the Father to the Son, in the covenant of 
 Grace, will be saved^ none that Christ died for can be lost. Tho 
 Bible saith, Christ gave himself for ALL. i Tim. ii, 4, 6, 
 1 John ii, 2, and A-double-L does not spell 7>ar/, nor some, nor few, 
 but it means all. Well, now if all Christ died for will be savedj 
 -and none of them can be lost, then Universalism mast be true; 
 0:3^ and you cannot deny it. 
 
 And now it appears, furthermore, that Univcrsali^m leads to 
 Deism— for if all are saved, none are lost, and of course no future 
 punishment. Therefore, the threatening^ in the Bible must bo 
 false, like a sham scarecrow hung up in the fields to represent 
 what is not re^il. And if the threaten ings be false, the promises 
 are equally so; for while the promises arc given in one scale to 
 encourage virtue, the threatenings are put in the opposite one, to 
 discourage vice. To deny the one, disallows of the other, and 
 
of course bronks' tho clittirt of the IJiblr, nrul ihrrcby dcstroyR its 
 authoiily; inwiN(;(|uoritly, yo cuiiiiol suppose with proprit'ty, that 
 it camo IVom^Kl, by-Divino dirootioii ; but rut hor, that it was 
 hatched up by s^ino cUuiiiiij^ politiciauM, to answer their politi- 
 cal drsi^Mis, to lu'cp thu 'pcopb! in ordrr — and that it has been 
 kept on thi) carpet ev(!r .since, by iho bltu-k and bhio coat, to fifct 
 a (at ILvin;,' out of tho pi^nle. •' Away with the Bible,'' says tho 
 Dciat, "1 will bo impost^d upon by that no more, but 1 will go 
 upon reason; for whoever eaujo bark from the other world, to 
 brinj; us news from that country about Heaven or bell, or exhi- 
 bited a map thereof?" / 
 
 Now, if 1 denied tlnf IJible, I should of course deny niiraclcB 
 and inspiration ; for if 1 udmit of tluun, I uiust in reason admit 
 o^ the propriety of tho Bible. 
 ] Hut noone who deiiies inspiration and miracles, can prove tho 
 existence of a (Jod. rrheru are but si.\ ways to receive ideas, 
 which arc by insi)irfijto/^ or one of the //n; snisrs. Ocny inspi- 
 ration, there a re bin |ivo ways; and matter of fact demon.stratcs, 
 that a man by ihi.'so outward sensitive orj^Miis, can u«'ith<'r hear, 
 /see, smell, ta.ste nor 'feel (Jod. How then can we know him but 
 /by a revelation in tl,i(! inward sense? Why, saith the Deist, tho 
 works of nature j^jAinraioud in both mv ears, "there is a 
 God," but I deiml accord intr to your scale of reascmin^'-, for 
 you deny miracles/; and yet y.ou say what has been once maybe 
 an^ain: now if there was a miracle once, there niay be oneas,'ain; 
 if so, then there may be siieli a thinj»' as revealed relij,M"on, for 
 that is but miraciilou.?. But if there cannot be a miracle again, 
 that is an ariruai('cnt there never was one, and of course denies 
 the works of Oreiition ; if tliere was no creation, then there is no 
 Creator: for it/uust liavd been, a miracle, to have spoken the 
 world into existence, and to hale formed inlellij^'^ent beings. 
 Therefore, if there never was a niiracle, then there never was 
 such a thins^ as creation : con.sc(piently, tbe works of nature do 
 not speak forth a Divine Beinjjf, for his hand never formed them; 
 but they argue, that matter is elermjl, and that all things come by 
 nature — for it is evident, that if imu^hl had hQchmce;iuiughl had 
 been noie; fornot/iiiffif cannot put forth the act of power and be- 
 get something ; yet it is self-evido'nf, that something does exist ; 
 therefore, something must have (Ixisted eternally. Then saith 
 reason, if all things come by nature, then nature is eternal; and 
 when forming from its primitive/chaos, into its present position 
 ty congelation, brought forth rnankindj beasts, and vegetables 
 spontaneously ; something like the mushroom growing up with- 
 
V 
 
 out seed, or the mow g^rowinp: on tim trcfi; nnd nro kept on the 
 ftago by tronflmiffrntion, liko the catcrpillnr, trunsinijrnilinjj or 
 turning; into n houutifiil butterfly; or tlio nuu-Uwofni, into a lior'n- 
 bufif. Thus noturo assumes ono form or «hnpo for ii while, 
 thi'n loyin},' that asido, takes up aiiothtT, In oonfirmatiou of this 
 idea, it apponrf, that one race of animals or beings jj^ocs iVorn tho 
 stn^'c, and another comes on thrcarpct. For instance, the bonces 
 of a certain animal found in diflerent ]mrtH of the continent of 
 America, (hnnonstrato thoro was such a race of beinjjs once, 
 cqlled tho Mammoth, which as far as we know are now extinct: 
 and tho \ lossinn l]y ,, which was (Uscovcred a few years «ince, near 
 where the Hessian troops encauipcd, and from thence look its 
 name, supposed to have been bronj^ht by tiM.'m from I lesse — and 
 since this insect has ffVeatly spreatl over >'«!W-i:iiirIand, and de- 
 stroys the wheat: I have ma(b) nuich incpHry, but cannot h;arn 
 tJiat it is found in tho coimtry from wlience ilje IFessinns came. 
 From this, one may infer and ar^MK^, that it is an animal, come 
 on the stage within late years, as it aj)pears some other insects 
 have done. In further confirmation of this itlea, and which 
 stands opposed to (lio account i,Mvun by the Bible, "that all ani; 
 nials Were drowned, except tiio.^e with Noah in the ark," — wo 
 thid that althou;!,^! it is natural for us to conclude, that all ani- 
 mals would geriorate and be found on that part where the ark 
 rested, yet the Racoon is peculiar to America. This, then, is a 
 now species of animal, and we may say the account cannot bo 
 admitted that all other pa^ts were drowned. Jitit aj^ain, in con- 
 firmation of revolutions innature we perceive, that even if scrip- 
 ture be true, once Giants did exist; btit they are now apparently 
 extinct. Un strict cxftmination, it appeal rs that earth and shells 
 congealed, from marble— aiid wood .whbn put into certain lakes 
 of water, become stone. I 
 
 Tho turf bogs in Ireland, which arc found on tlio tops of the 
 Lioliest mountains, or in the vallies, miles in length and breadth^ 
 ana scores effect deep, evidently appear to Imve been vegetables 
 washed together by some singular cause or awful deluge; whole 
 trees, vvitllrancicnt artificial materials, being found many feet be- 
 low the surface. I likewise was informed of a spring in that 
 country, by putting bars or sheets of iron therein, they would be 
 converted into copper. 
 
 On my way from Georgia, I could not but observe great 
 quantities of shells which to me appear to belong td the oysters, 
 some hundreds of miles from any salt cf brackish water, and it 
 is quite improbable they cpuld have been brought by human 
 

 art, considering the rnat qunntitlcs found in tho Sovmnnahs or 
 )>niri«'8 ti> Tornbi^'by, and thenc« to thn Natolie/ iMiiiniry anil 
 in tlu) Chicliafww nation. . it ovidrntly appears likcwiw, thaf 
 this western country was onco inhaliitetl by a warliktf, inf»»rnio(l 
 people, who had tho uso of uierharwcal instruniontft ; and thoro 
 art! rvidenl markx of unli«|uity, ('((nsiHtinj^ of artitirial uiounH 
 and forli^icatioiiJi, «&c., pronouiiro«l by thn furious whohuvu ex- 
 amined, to hare been doscrted long blloh) lh«vdiscover)4PI Aincr' 
 ica by (Johnnbiks. ( )rvc of thoso mount!*, a few miles above tho 
 Natchez, covers about >ix acres of ground, forty dwi al)ove tljc 
 common love), on which .stands another, forty fii-t hijirh, makitij^ 
 in alt eighty feet. (Jreat numbers of these artificial mounts, for- 
 tifications, dud beds of ashes, ara to be found, cxtondint? from tho 
 western parts of (Jeorgia, to the Mississippi, and then noriljuard 
 with tho wutersof said river, to Lake lirie,»fcc., all which deuote 
 it onco was a populous, and sinco is a lijrsaken country; which 
 neither history nor tradition hutli ^iv«M» us (iny information of. 
 'riionsfore, it apjxiiirs that great(>r revolutions have taken place in 
 this ternupjcous globe,' tlian many imagine; mid iuiefrom we 
 might suppose, that the eartlihad stood longer than six thousand 
 years calculated from .scripture — and with tho C'hine.'^o asttrnt to 
 iheir boasted ancient histories, Ac* 
 
 Thus I .shall be an Atheist instead of^a Deist; but I cannot^ 
 ho (md or the o//itr accoriling to reason, lor if there he no C«od, 
 nature de|}<Jnds on chance, and this earth would bo like a well 
 stringed instrument, without a .skilful hand to play upon it ; or a 
 well rigged vessel, without mariners to \steer her; for tivery thing 
 that hath not a regulator, is liable to go to ruin : and if all things 
 depend onVJiance, then by chance thert; may bo a ( Jod and ft 
 Devil, a Heaven and llell, saints and sinners; arul by cbanc(! 
 the saints may get to Heaven, and by chance the sinners may i^o 
 to hell. It isovident in reason, tliat as a stream caimot rise hight.r 
 than its fountain, so confusion* can never produce onltn^, for tho 
 effect cannot be more noble than,thc c,|iuso ; consequently, if con- 
 fusion had been once, it musjtvhaYC '*<^'"**'"^^^ i ^"^ as the stars 
 keep their courses without infitlngmg upon each other in their 
 different revolutions, so that th^ astronomer can calculate his al- 
 manacs years before hand, it is evident there is such a thing as 
 order; and to suppose this order to have been eternal would be 
 arguing, that the earth has stood forever as wo now behold it; 
 
 ♦ This "/f(v; /iw/iw/ OHAIN" hath/<w hoohaml a SWIWEI^ Pint (iij 
 and A':>/wj/--'' it is so, Afrfl«.vc it is so, 3ECAUSE !'' 
 
.fe^- 
 
 ■•^ 
 
 8'. .-. ■■• ... 
 
 and to suppose that tho earth hath forever had its present foim, 
 is to suppose that t|iere hfis been an eternal succession of men, 
 beasts and vcjfctj^los, and that to an hifmile number ; (for if the 
 number be not/iiifinite, how could the succession have been eter- 
 nal?) andycno talk about an infinite number, is a contradiction 
 -in terms,J]^there is no number but wbat may be made larger, 
 by the^itioq^of units: but .that which is infinite cannot be cin- 
 larged. Again, if there has been an eternal succession of men 
 and beasts ; by the same rule there has been an eternal succession 
 of days and nights, and years likewise. This must be allowed, 
 (that mfinitc numbers are equal, for if one number be smaller 
 than the other, how can it be said to be infinite ?) Well, if inli- 
 nite numbers^ be equal, and if there hath been an eternal succes- 
 ,8iDn of years, and days and- nights, We must suppose that their 
 infinite numbers are equal. And yet to allow there hath been 
 as many years as there hath been days and nights, is inconsistent, 
 seeing that it takes three hundred and sixty-five to compose oae 
 year; and if the number of years be less than the number of 
 days and nights, the number cannot bo admitted to be infinite; 
 consequently the succession cannot have been eternal; therefore 
 it must be th^re was a time when years began : if so, we must 
 admit the idea, that there is sonictriing superior to nature that 
 formed it, and thus of course an Almighty regulator, that with wis- 
 dom must have. constructed and preserved this system ; 'and this 
 power and regulator must bo celf-dependcnt, for "no power could 
 exceed it for to be dependent on, and of course self-existent, of 
 course eternal, according to the foregoing: and this eternal, self- 
 existent, all wise, regulator, is what we term GOD, and what 
 the Indians term, the GREAT MAN ABOVE.'^ Various are 
 the ideas formed concerning this GOD. Some acknowledge 
 one Supreme Being, but disallow of what is called the Trinih/j 
 
 saying, how cab three be one?. Answer, as rain, snow, and hall, 
 yhe ' ....-..• . . .... 
 
 things, three can make one, why may we not admit the idea with 
 reason, that three can be one in things supernatural and divine, 
 &c. What is meant by God the Father, is, that Eternal Being 
 that is every where present. What is meant by Christ the Son, 
 the manhood of Christ, being brought forth by the omnipotent 
 power of God, as the evangelists relate ; and ///a/ manhood being- 
 
 * " Causeless Causatob" 
 
HI 
 
 ^. 
 
 filled with the divino nature, faf course he would be-God as well 
 as man, and man as well as Cod— two distinct natures in one 
 person';* and it is no more iuconsistt-nt with reason to acknowl- 
 edge that ho came as above, than to acknowledge a miracle for 
 
 • We rcaf "No man hafli socn God nt any tune." I John iv, 12. 
 But Chriist saith lo Philip, " He thai I»alli 8ccn ?/,r, hi.th m-n the rolhcr." 
 Jwt/i jiiv t» Aj^aln, "1 iirMrw, imil thirn in vie." Jn/iii xvii, iH, i.e. the 
 invisible manileNlation,jH.Pr.ursnilh, "OhriM in rw, »he hope ul' -jlory.!' 
 (ydos i '27. ■ A',';]in, " l^vili come unto A//;(, nud make w/r i.1 ode with ; 
 him" 'jok'ii,x\v,2:i. IrtThis the Ciiiisiian lot-Is Ciod to lie hW Fothrr, 
 iMccmrr ax\i\-('oiirforl(:r. And siiiiiiof^inj; iFie word 'J'rinilii is not to be 
 Igiind in'the I'.il.le, or Ihrsotis,Ahc pliual, yft iheicMC n«iiii!tMatior.««, 
 and people shouUt be oarefi^ not to (iniiriel too much alout nuhu-f, fjurms, 
 or iw>-^/.S hut seek lor essential realities. 
 
 We read, ///.'. i, I, 2, "Cod luith in tliCf^e la.'^t dnvH spoken unto vs by 
 Aia Son, by whom also he niiuUrthe world!?," or as J, l,n i, 1-^1. lie exis- 
 - tedasthe H'">v/, visilde inanilo>tatitjns or >:on or CT«)d ; rs ly j n art of 
 the mind a thtni;,'ht is bejrui, so this nianilcstftion niiirht besaid tolegie- 
 «'olten by the will and power ol' God, tlioii^'h some (iiiory it <loi^s* not a ppT-ar 
 U) te writtL-n whether he e.N;istcd lis the iS'«/t or oiily as the »//y^,. until he 
 
 WUHVu/nifcxtcdint/iffr^fi. „ , ' ', -..'•■*■*, • 
 
 The first covenant, the covenant of works, was made with us in Adnm, 
 \vc beini,' in his loins; he was our fediTarhead and r('im>£nl.' tiv*", una 
 God requ iied him to keep a moral lawolV inr.oceiice lof us iii h'ini-elf, a:c. 
 Adaitt fell from his iiinu'eut hriii iness, and we beinj,' in his li.ins, fell 
 with him. Well, .-^avs one, wouUl not God be jiiot t() have liainned lusfor 
 Adam's sin 1 Answer : A punishment^should never excerd the liansfrres'. 
 sion, and of course, v.'e deserve not a persunul p,ufii>hnient for that which 
 wc were never orhmlUi •^uWw of; but as we were pni^ivv in the action, 
 should have I)een passive in the sullrrihi,'; of couise,as we fell in Adam's 
 loins, should have been punished in his loins, : nd of eonr.H^ liavc perished 
 in his loins. Adam and Eve only Avorc aeiunlly ijuilty, ar.ii of couri^e. 
 ihey only deserved an actual punishment, which 1 believe would have 
 been iusl in God to have inllidcd ; but to jiunish hi.s posJciity wiili a jier- 
 sonal punishment, for that of which they weier.ever personally <,niilty. 
 would be representing God as unjust, by nu;kin«,'lhe f^unisbnient to exceed 
 the crime, which would exceed, the bonds of moral justice. 1 therefore 
 ar^UQ, that as the puirlshment sliould be propoilioned to theciime; if a 
 Mediator was not provided, we sliould have perished, by bein.^' punished 
 in Adam's loins; arid if we had, then God's declarative £fU>ryinu;t have 
 been eclipsed, lie not being actually -rlorified in our personal .'■tilvationor 
 damnation. In further demonstration of this idea, 1 a jrree, that as every 
 title to any blessing was forfeited by Adam's tall, they could never have 
 been enjoyed, except they were purchased, (for if they could there was no 
 need for liim to purchase them fyr us, »S:e.) Our temporal lives being 
 blessings, they came through the merits ot Christ; of course, it it bad 
 not been for Christ's merits we should not have had this blessing, aiid of 
 course should have' perished in Adam, as we fell with him as al ove. But 
 as we read that Christ was a lamb slain (not from all eternity)* from-tho 
 foundation <.»f the world, though not actually slain till four thousand years 
 after; meaning that God made a revelation of his Son to the ancients, 
 
 -::':l- 
 
-JO.; 
 
 the first tnaiVs origin ; which in reason wc must admit, for tliere 
 
 who were saved by faith (n a Messiah which ivas to come, ihe same as we 
 are saved by t'aitli in a Messiah whicii hath come eif,'hteen iiiiiidred years 
 ago, &c. as Christ said, "Abraham rejoiocd to sec Jny day ; he saw it and 
 -■- -'d." John viii, 50, Rom. i, M), 20, to ji, 14, 15, Gal. iii, 8. Job 
 heathen, yet observe his taith, Job xix, 25, sJG. 
 
 was glad." 
 was an 
 
 Olwerve, as the first covenant, the covenant of works, was made with 
 us fli Adam, he l)eini?^our head and representative, t&c. t^o the second 
 covenant, the covenant of grace, mms riot made between the Father an([ 
 
 * the Son, as some do Vainly think, (there is no mention of such a covenant 
 in the Bible,) but was made with US IN Christ, he being given to the 
 people for a covenant, &c. isaiah xlii,f(, andxli.x, 8. 
 
 God had a sovereign right to make the first Adam and re(|ii!re his obe- 
 ■^ dicncc, and when he ie)l, he had the same sovereign right to rai.se up the 
 second Adam as he had the first— and to require his obedience. ButV 
 says the Deist, there would be no moral justice to make the innocent sufler 
 lor the guilty. Allowing it, what then? If the innocent sutler volun- 
 tarily, who can be impe.'iched with injustice? For instance, if I break 
 a law, and the penalty is, pay fiVe pounds or take the lash. If I cann(>t 
 advance the money, I must take the stripes. But a gentleman steps up 
 • and voluntarily sufliers the lo.s.s of five pounds out of his own pocket, n(»- 
 body can lie censured with injustice. At the .same time the law having 
 full .«iatis(aclion would have no further demand— and of cour.se I should 
 l>e exlricaled from Uie punishment. So Christ our second Adam, our 
 second head and representative, was raised up to heal the breach that 
 Adam made. For this purpose he stepped right into the .shoes oj the 
 i\r)it Adam, between that law of moral innocence, that Adam Mas re- 
 
 • quired to keep for us, and kept it even as Adam was required to keep 
 it. How did he keep it? Fir.st, by passive obedience, having no will 
 of his own abstract from what tliat law required. Secumdly, by an 
 active obedience — doingAvhat the law di(l require, during the thirty-three- 
 
 _ years which he resided in this vale of tears. And thirdly, by voluntarily 
 ^laying down-his life to suller in our lieu, which M'e must have suffered in 
 , Adam if he did not do it. Observe, it was not the divinity of Christ that 
 .■suffered, but the maiihood. And where the Bible calls Christ the Son of 
 God, it does not allude to this Godhea<l as God, but maniliestation : as we 
 read, Gal. iv, 4, Hcb. x, 5, and i, 5, 6, John xv, 13, antt x, 18, that " he 
 was inade or born of a woman, (who >vas the first in the transgression) 
 and made or born under the law, as no man ever came into the world as 
 we are informed Christ did," &c. Luke i, 35. But, says one, prove that 
 he did it voluntarily. Very well, Christ saith, "greater love than this, 
 hath no man, that he lay down his life for his friends"— and," I lay down 
 my life for the .sheep." Again — ^" no man taketh my lile from me--I have 
 power to lay it down and power to take it agahh" 
 
 Now, if ho man took Christ's life from him, then their nailing him Jo 
 the tree did not cause him to die ; if not then it mu.st have been .somethin;g 
 else— and of course the sin of the world, Again— we read, that " Christ 
 ■was heard in that he feared— and that he pleased not himself, but gave 
 himself a ransom." Heb. v, 7, Rom. xv, 3, 1 Tim. ii, 6, Luke xxii, i2, 
 and Heb. xii, '2. " He, for the joy that was set before him, endured the 
 •cros.sv despising the .shame, and is set down at the right hand of the throne 
 of God," &c. Again— he said in the garden of Gethsemane— " Nwt ray 
 
 t 
 
n('- 
 
 ( 
 
 cannot Ibe an cffoct without a cause; and as mem do exist, it i* 
 evident there is but one .way for them to generate in nature ; it* 
 
 will but thine be (l»)ne,"^&c., which certainly arjruesthat he had a human 
 will— and Avhcn he thus fjavc up voluntarily, &c. we find that the sin of 
 the world waslaidupnn hiin, and cansodhiin to cry out— "my sotil isex- 
 <'eedinj» sorrowliil, even unto ^/<V7/A,"'(arid he never upoke extravagantly) 
 andthe-i^onyoChisinindcausedthe very blood to f?ush t^iroujrh the pours 
 of his skin, and ran down like drops of sweat, and by his dyinij so much 
 sooner than nialefaciors do in jfcneral when tTucified, the ^^overnor an- 
 ' pcared to have been astonished, and-marvelled if he Were already dead; 
 and could hardly believe the aecount till he had railed the centurion and 
 had it from his own mouth, &e., Markxv, 41—15. I herefrom infer, that . 
 as no man took his life.fromliim,andashediedout of iheniniinoncourst! 
 of nature, tliat somethinf,' out of the course of n.\ture kiUt'il liiin---which 
 must have been the sin of the Avorld. And when iMjhadsnUiTfd as much 
 as what was necessary to sudor, even unio death; the law whirh Adam 
 broke iiad full satisfaction on him; and havinirfidl satisfaciion, il had no 
 further demand. On, the third day, the Divinity raised tlie llnuianity 
 from the dead, by which means life and iminorlality are brtai^dit to li^'ht^ 
 by the j^ospel : and ;,'l(Jry be to Ciod ! 
 
 We read mMhinji about John the Methodist, Hor John the Presbyterinn, 
 in ^,11 the Bible, bul„we read of John the Baptist: but what did he say "? 
 John i,'20. VJe sayeth— " BelioUt the Lamb- of Gtxl which taketh aw'ay 
 the .s/7M)f the worhl." ' .#» 
 
 Observe, the ,s/«. of the world was the sin of Adam, as he was the re- 
 nresenlative of the world, and Christ the second Adam, .Tolni says, look 
 It awav. How 7 By atoninf,'lor it, &c. Now,if Joi)n preached up that 
 Christ' took away tlie ^hi of the w'orld, then all John's people otij^'ht to' 
 preach it up— anil if ho took it away, then if docs nol*e upon ns, and if 
 not. then we do not feel the S"il'r t'l'.V t'lf* cVieci. which is the (wil corrupt 
 nature instinct within, &c. and not the f,'uilt— this is the truth, and you' 
 cannot deny it. _^ 
 
 ' Thus, you see the .A^r covenant of work.s was ifrrtTle with U8 in our 
 first liead, and the second covenant with, US, in our sec(md head (Chrisi.) 
 
 Accordinp: to Isaiah liii, (», "'"'^^vc like sheep are "fone astray, &c. and 
 the Lord hathlaid upon hiui (Christ) the iniquity of us ^///." 
 
 Observe, John did not say the .s/H.s of the work!, but s//*, the sinp^ular, 
 and the prophet 'Isaiah doth not say miqmlirs, hiv^ iiiu/uilij which must 
 have alluded to the fall of. man. Therefore the plaster is as lar°:e as the 
 wound,, lj=and you cannot deny it. As we read, jlota. v, IH, therefore 
 as by the oflfenee of one, judgment came upon fl//i^n unto condemnation 
 — ei7cn so (not vna-cn) by the righteousness of one, the free gift caiije upon 
 all men unto justificaticm of life. Observe the \von[i< jvstijimtniii imd re- 
 frcneraliofi are not synonymous a.s some use theijH, but are of diftcrent 
 meairings. Regeneration signifies to be born of, the Spirit of GJod : i. e^ 
 - . to be piirified within by its inspiration, and to become holy and GodlikCy 
 &c. But justification signifies to acquit and look upon as free from 
 ^uilL And now if the free gift, from God By Chri.st, qamc upon all men 
 unto justification of life. I herefrom AVOuld'infei\ that God hath justified 
 all meii by the death of his Son, i. e." acquitted them from what is called 
 the guilt pf original sin and looks upon them free therefrom, as they come 
 into the world, 
 
 ■■■■■:■ ;-.•;■ .-A .■■;":. - ''\^ ■'::'■■.■" ■■■ ■:/'/.--■ 
 
 ■.-> 
 
IZ 
 
 \ 
 
 •n. 
 
 N: 
 
 80, who did the first man and woman generate from— 40 suppose 
 that they cam by nature, is to supposo-the earth brought thcra 
 forth spontaneously; if s% take the inhabitantsfrom an island, 
 and it would produce them again; but mattcr,j^of fact sayeth it 
 will not. Then if nature hath not changed, it never brought 
 people; for if it had, it might again do so, and if hot a miracle 
 hath taken place in nature. ^^ What is meant by the Holy 
 Ghost, is the Spirit of God proceeding from the Father, through 
 the mediation of the man Christ Jesus, down to. the sons of 
 men; the ofHce of which Spirit is to instruct mankind, and purify 
 and prepare thorn for the enjoyment of Gotl in glory. 
 
 If I deny there wtis such a person as Christen this earth 
 cighteon himdred years ago, I should deny three things:- — 1st. 
 our dates^ — 2d. all sacred, and 3d. the greatest port of profane 
 history, which historians in general would not be willing to give 
 up. If I allow there was such a person as Christ, I must ac- 
 Icnowledgo his miracles too ; for the same histories, sacred and 
 profane, Avhich mention his person, relate his miracles; and to 
 deny his miracles, would be givitig the histories the lie, and of 
 course destroy their authority. If I allow his miracles I must 
 allow his sacred character also; for it is inconsistent with reason 
 to believe that God would aid and assist a liar, or an impostor, 
 to do the mighty deeds which we are informed Ghirst did,* •"" 
 
 X 
 
 M 
 
 tit 
 
 • There is pn inward feclinj* of the mind, as well a.s an outward feel- 
 ing of the ho'ly ; for instance — sometimes my mind is calm, j'et I leel 
 pain of body; at other times, my body is well, and I feel pain of mind, 
 trwonc, <(tii/', /rr/r, iJV., which are not lcelinc:s of the body, but in, or ol 
 ihc mind, which feelfngs arc as perceptible as the wind blowinj;; upon the 
 body— and you cannot deny it. As?ain--a man walliins along, spies the 
 wild beast'of thp forest and feels his hair to rise and his llesh to crawl upon 
 hiH bones. What is the cause of this feelinsfl It must be the tears in 
 his miaid, orii^rinatinij from a view of his danger— and perhaps tikewise 
 he may feel the powers of his limbs in !t measure to fail, and sits down 
 under the sh(^. Now, alldwinf!: the above, why should it be thoujifht 
 stranjre, if peopSe were to fall under the mighty power of God operating 
 upon the huinan mind. ]' ,, 
 
 But, says one, it is inconsistent with reason to adopt the idea that God 
 will work in this form ; but I say, hush ! There cannot be a law without 
 a penalty, and we know that weareaccountableunto God, for our moral 
 conduct; for we feel it in our breasts; and when we do wrong", we feel 
 misery; and living? and dying therein, shall carry our misery to eternity 
 with' us; as death only separates the soul from the body, but doth not 
 ciiange the dispo.sition of trie mind. 
 
 Again, through the medium of organs, my spirit can convey an idea to 
 thespirit of another and make him angry or wrathful, or please him with 
 uoyelty and makchina laugh and feel joyful : if so, then spirit can operate 
 
 %- 
 
\ 
 
 •v. 
 
 13 
 
 X 
 
 M. 
 
 If therd bo no such thing as inspiration, how could ilic prophets 
 forctel fiMurc events, out of the common course of nuiure/ Some 
 people say, the prophecies were written in"prophclic language, 
 
 on spirit, as well as matter upon matter, ami convey ideas— |:*j- and yoU 
 cannot deny it. If so, why not the Divine Spirit operate on the human 
 mind, and jjive an inward conviction", &c., ol' ri«,'ht and wronpl If wc 
 are accountable unto tjiod, then wc are rcwanlable or punishulilc accord- 
 ing to our behaviour and capacity — and of coiusc, a (hiy of acc<»unt» 
 must talie place wlien these rewards and puninhincnts nuust Ik; actually . 
 given. l''rom this I ar^'ue, there is such a thinjj as inoral evil ana ffocMl, 
 or vice and virtue, and of course, there is a ro;ul to shun, and a particu- 
 lar one in which we oui^ht to walk^tlitfreforc it is ni-'ccs>;iu'y to have a 
 guide. And now the question arises what f^uidc is noccssjiry? Some 
 say the Alcoran ; but there is more proof for the belief (»f iho writings of 
 Moses, than for those of Mahomet, Moses pot a whole nation of people - 
 to believe t!iat he led them tlirou*!:h the Ked Sea, by (iryinj,' il up before 
 tJjem, &e., likewise got them to erect a monument in reinembpunce, that, 
 they actually saw it, vi/. lokill the ;w.sr//M////w/;arid eat him with the biltiT 
 herbs, and walk with tlieir stalls in their hands on a certain night of tlie 
 year, wliidi monument is now st;inding and has Ireea annutilly ob^ervM 
 among tJKMu for some thousands of years, though f(tr nonr ei;,'hteen cen- 
 turies tliey have .been reattered as a nation. Now it is evi'Ient, the nu>st 
 ignorant people could not be imposed upon, and made to l»olieve thjitlliey 
 saw arjjv-er dry up, if they never did see itdry— and likewise to get tlicrn 
 to erect a monument of sione in remembr.ince tliat they saw it, if they 
 never did. But Moses left this proof of his mission, wliieh the rnherdiil 
 not; tlieretbre there is more reason to credit hini than Mahomel — J^-and 
 you cannot deny it. • 
 
 ' Another says, reason is the surest and only gnide : this I deny because., 
 the greatest (fivines, so called, disagree ; as you may find, thrit out of 
 about threi! hundred and seventy denominations, thirty-one take the »cip- 
 turc to prove their doctrines by ; yet out of these thiriy-one, neither two 
 agree with regard to their religious tenets or opinions; yet one says lam 
 right and you are wrong; another, no, you are wrong :vnd I an> right; 
 here steps.up a J)6ist and says, all fcligion is counterleil, and the reason 
 why they jso* disagree, is becausejuo consistent system cjin be formed on ' 
 the Christian plan. Answer: Y(iur objection proves too much and not 
 solid. For, first, to say all religion is counterfeii, is jneonsisient; because 
 counterfeit religion implies a lalijic one, and there cannot be a false one, 
 except there be one to falsify, and if there be one to falsify, before it is 
 talsified, it must he genuine; thereforeto say all religion is false, is prov- 
 ing too much, and just argues tliat there is a genuine one— as there can- 
 not be such a thing as falsehood without truth, of course counterfeit is th« 
 opposite of genuine. • "' 
 
 Again, reason alone is not a suflicient guide without revelation; be- 
 cause, when reason was to determine the number of gods, she said there 
 wa.s about thirty thousand— and in this our day, the men of the greatest 
 acquired information, and strongest powers of mind who deny revelation, . 
 of whom same Doctors and Lawyers, &g., may be included, disagree in 
 their ideas on Divine things, and that which is in connexion.with them, ai . 
 much as the ministers and preachers: whereas, if reason was a sutficient 
 
 N^' 
 
 \ "■■ ■". 
 
 
 ■\" 
 
 
 ■* \ 
 
 
 ■.,.,:;,,. 
 
14 
 
 i 
 
 nfter the thinfifs took place, but that is unreasonable to suppoie^ 
 for if they were, they were wrote as late down as what the New 
 Testament dates back, and if so, then both Testaments came on 
 ihe carpet about one time. How could you irn|)oso the one Tes- 
 tament on the learned people, without the other; seeing their 
 close connexion? But as the Jews acknowledge the Old Tes- 
 tament, and disallow the New : I therefore argue, that the Old 
 Testament wasVritten some time previous to the New, of course 
 previous to the things being transacted, which were predicted. It 
 mujit, therefore, have been by divine inspiration. But, says one, 
 the word Ucvelation, when applied to religion means something 
 immediately communicated from God to man ; — that man tells 
 a second, the second a third, &c. &c. ; it is vcvelation to thejirst 
 cidy^ to the rest it is mere hear-say. ' \ 
 
 jruide, I suppose they would agree and come into one particular chan- 
 
 uei, «!tc. V . , , . 1 »L- 
 
 Some snv th:; T^ible is revelation, but deny that there is any In this our 
 day saying' tlif" Bible is sullicient without ihe-inlluence (»f GtHl's (»pirit. 
 Hut observe, i believe in the scriptures as much as any pcrsiwi, &e. Hut 
 with rei^afil to the iullueiice of the spirit, I believe if is slrictiy neeessarv ; 
 for supposing'' I was to east a look at the print and paper, what would be 
 tlja benefit, exeefil I realized the truth of what is contained therein: and 
 how can I realize it butbv the influence of the same spirit wliich. dictated 
 its writini,'sl Hurelv wcVeadthat no man can rail .lesus Lord, but by the 
 Holy Ghost ; and tliat the natural man understandeth not the tilings of the 
 spirit, for thev are spiritually discerned, Rom. vii, 1 O'or. ii, 11, 1-, 13, li, 
 15. ir., xii, :{,Uev.xix, 10. ' _ ■,»•,■.■ 
 
 Why is it that tbo men of the f^realc.st natural and acquired abilities,, 
 irct to be DeistsT Thev say it is reason, and (hat the more Aveak and ig- 
 norant part embrace relis;ion; this is piolfy true, viz. their reason makes 
 ihem Deists, and why 1— There are certain ideas which must be taken 
 through certain mediums, in order to have a ii,i,'ht and jusf conception of 
 them "and oHmrwise, would cause a person to run into absurdities; for 
 instance 1 heard of a blind man, who hearing per.sons lalkinj^ about 
 colours informed them that he thoucrht he couUl de-scribe M'hat the colour 
 of red was like, viz. The sound nf a thmpd. This absurdity, tiiat red was 
 like the sound of a trumpet, originated by attempting to catch the idea 
 throu-^h the medium of the ear. Equally j^bsurd would Ite Ihe ixlea of 
 sounds, if taken through the medium of the ear. So these Deists attempt 
 to conceive just and accurate ideas of revealed religion by natural reason, 
 •which leads' them into an absurdity, and causes them to conclude that it 
 is imaginatiory, deception, or hvpocrisyin those who pretend toit; where- 
 as if they would conceive of it through a different chatmel or medium, 
 viz. the inward sensations or convictions of the mind, «S:e. If-tliey would 
 'ffive due atfentifm to the satne, as sincere enc[uirers after truth, they would 
 feel the spirit of truth bearing Avitness to, or of the truth, to convince and 
 rorrect &C. and their Deism would flee away. O may God. cause th« 
 reader 'to reflect on what I have ju'^l observed, and turn, attention witiiin 
 your breast, and weigh the convictions of you mind for eternity III 
 
■■■■'' -. -^ \ ^' ' ■ ;:■ ■■".. .\""' ■■ /A' 
 
 And if the Rible was revealed once, it was not revealed toj%o • 
 to nrie, thcrol'ore, it is hear-aay. Answer: Allowini,' thn ul)ovo' 
 yet if a man tells mo it is revealed to him, that my lather is dead' 
 &c., and the same spirit which revealed it to him,^u'comt)Hiiio»' 
 his words with energy to tny heart, then it is revelation to me, as 
 well as to him, and not bare hoar-say. Consequently, if the sarno 
 spirit which dictated the writing of the Hible, attends the sumo 
 with energy, then it is not hear-say, but revelation ; because wo 
 have a divine conviction of the truth therein contained. And 
 the sincere of different persuasions, find something in the Biblo 
 to attract their attention, above any othc^ l>ool^' T'lnd even thn 
 Deists, when conscience begins to lash th»), find something m 
 the Hible to attract their minds, of the !r,utl|of which, the coriduct 
 of n riumber to be found on this coiitincnt might be adduced. 
 
 Neither can [ bqlieve all will be saved: for in Mark iii 29 
 we are informed of a certain character, which hath never' for-, 
 givoness, but is in danger of ktkunal daIvination which thcv ' 
 could not be in danger of, if there be no such thing ; and in F.uko 
 XVI, we read; (not a parable, but a positive matter o/' fact related 
 by Christ himself, who knew what was transacted in eternity a«» 
 well as in time) concerning a rich man, who died and went to 
 hell ; and thero was a separation between him and the good 
 place; and if one be lost, uni verbalism is not true. We feel in 
 our breast, that wc are accountable to (Jod, and if so then re- 
 wardablc or punishable, according to our behaviour and'capacity • 
 and of purse a day of accounts must take place, when then^wirdi 
 or pumshments are given. Some say we have all our punish- 
 ment here. In reason I deny it ; ibr the benefit of religion is to 
 escape punishment; and if so, none have jmnishmenl but the 
 vicious ; but as many of the virtuous have suffered the most cruel 
 tormenting, lingering deaths, as may be said, for years, in mat- 
 ters of tender conscience ; while others have lived on fiowry beds 
 , of ease, and thus die; from this I argue, that the punishment is 
 . to come hereafter.* - - 
 
 ■ * 
 
 
 A 
 
 • Can I suppose tlio-se iliinkin- powers which con.Mitute the soul and 
 make us seiLSible active and rational; and ,,revent the corporea '|,oJy 
 from returning to its mother dust Irum day today, will cea.seto^kist w en 
 am dead, or lallen asleep, or f^one into a state of nonentity, by ann hi- 
 lanonl nay, I rather must believe, this immortal doth still exit- I sav 
 immortd, because I do not see how those qualiUes can-be subiect to decay 
 considermg their nature, though 1 acknowledge whifet acting upon organs 
 there may be heaviness in consequence of ^»rtality, which iWhelS 
 of sin, but when disembodied shall appear in their strength And a» a 
 
>^> 
 
 
 I ]• 
 
 
 H' 
 
 \. 
 
 
 If all go to Heaven ns soon as they die, it being looked upon 
 as a piecu of humanity, to relievo the distresaed, WQMld it not bo 
 right fo! inc to end all the aorrows of those I can, Who are in 
 trouble'/ 'And does not this open a door to argue, lba\ murder 
 is humanity, and thereby send them to heaven ? But, soys one,. 
 I will acknowledge Tuiuro punishment, but it is not so long, nor 
 80 bud as it is represented by some; for wo read of the resurrec- 
 tion, when all mortal bodies siull be raised, of course become 
 immortal, ond spiritui^l ; and corporeal fire and brimstone cannot 
 operate on a spiritual body, and of course the punishment is but 
 the horror of a guiUy conscience. And the word forever^ fre- 
 quently in tho scripture, being of a limited nature, it may bo 
 inferred the punisbment is not eternal. Answer : Allowing that 
 the punishment is only the horrorof a guilty conscience; (which 
 will bear dispute) yet I think, that horror to the mind will bo 
 found equal to fire and brimstone to tho mdterial body ; for fre- 
 quently I have been called to visit people on sick beds, who 
 have told mo that their pain of body was great, but their pain of 
 mind so far exceeded it, as to cause thetn to forget their pain of 
 body for hours together, unless some persons sppke particularly 
 to them concerning it. Again, you know what horror you havo 
 felt for a short space, for one crime. Now, supposing all the^ 
 sins that ever you committed, in thought, word^orfleed,in publi^ 
 and in private, were set in array before you, so that you could 
 view all of them, at bno glance. And at the same time, that 
 ^conscience were to have it's full latitude, to give you the lash; 
 would not the horror which here causcth people to forget their 
 temporal pain, while there is hope, be worse than fire to the body 
 when hope is forever fled?— for when hope is gone, there is no 
 support. 
 
 And the idea that tho punishment is not eternal, because the 
 word prcvcr^ sometimes in scripture is of a limited nature, I 
 
 :ii . 
 
 proof of future existence of thisihinkins power, I ask, why is it that so 
 manv well-informed people shrink at the thoughts of death, seeing it is 
 the common lot of all mankind l I ask, is it barely the thoughts of 
 dymg, which makes them turn their attention to various objects, to divert 
 their minds from refleciins:! nay, but a conviction of the realities of an 
 awful eternity. Again, if a limb of miiie be dissected or taken oil; doe» 
 that depreciate an ci*hth or sixteenth part of my sonll Nay, I ama8 
 rational as ever ; therefore, if mv soul can exist without a part of the 
 body, why not exist without the whole or any part of it 1 I have known 
 men, who hnve lost their limbs, feel an itching and pxit pown their hand 
 to rub; 1 ask, what was the cause of that sensation seeing the leg or foot 
 was gone 1 , 
 
i 
 
 T 
 
 -----:-- --.--^:-:- ^w ,: -^-'--.-^-■-^ 
 
 think will not do] because the duration of certain wordis ar« 
 ♦wundcd by th« duration of the things unto which thoy il- 
 Indc. For instance, "The norvant ahall acrvc hi« m««tc!r ftrr- 
 *wr" in MosoV law. The word forner, wu« bounded by Uio 
 life of the servant. And whcro it relates to mortality, it is boun- 
 ded bv mortality ; of course wlwro it relates to iinmortolity, it ii 
 bounded by immortality ; and whon it relates to God it is boun- 
 ded by the eternity of (lod,— and ns wc iiro informed in sovortU 
 parta of scripture, after that mortality is done away, tbat the 
 wicked shall bo banished forever from the presence of Uod. I no 
 word forever, ond the word elentnl must h^^ synonymous, having 
 one and the same meaninfr, h$ endless ; beinj? bounded by tho 
 eternity of CJod, and the endless duration of tho immortal wul, 
 &c. Matt. XXV, 4 1» 40, 2 Thess. i, 9, Rev. xix, 3, Judges vn. 
 
 And observing the doctrino of particular election and reproba- 
 tion to tend to presumption, or despair, find those who prcochcd 
 it up, to moke tho Bible clash and contradict itself, by preachmpr 
 somewhat like this ; — 
 
 « You can and you can^t—You shall and you shanU—Y(ni tmll 
 and you won't— And you, will be damned if ycu do— And you will 
 be datnned if you don'tJI* '^M"-. 
 
 Thus contradicting themselves, that jieoplo must do, and yd 
 they cannot do, and God must do all, and at the sumo time invito 
 ihcm to come to Christ. 
 
 These inconsistencies caused me to reflect upon my past expe- 
 rience, and conclude that the true tenor of the Bible did not clnsli, 
 of course that a connected chnin should be carried on through thai 
 boc^, and tho medium struck between the dark passages, which 
 literally contradict, and reconcile them together by explaming 
 scripture by scripture; and by striving so to do, I imbibed what 
 here follows: 1st. That Election is. a Bible doctrine, but not an 
 elect number, for I cannot find that in the Bible, but an ICIed 
 C/iaracter, v\z. " Him that becomes a true penitent, williiig to be 
 made holy and saved *by free grace, merited only by CHRIS 1 ^ 
 And on the other hand, instead of a reprobate number, it is a 
 reprobate character; namely, "him that obstinately and finijlly 
 continues in unbelief, that shall bo cast off, &c." IhuS 
 any one may discover, that it is an election and reprobation 
 of characters, instead of numbers, H^-and you cannot deny 
 it. But the following scriptures demonstrate undeniably, that 
 God instead of reprobating any, is willing to receive oH, 
 (2 Pet iii,9,Ezek.xxxiii,ll, 1 Tim. ii, 3, 4, 2 Cor. v, IQ.) 
 
 B - 
 
 
•■ -J. 
 
 t 
 
 \; 
 
 Hecotidly, that Chri«t, inateaii o( dying ohiy for a part, the pro* 
 phetf, an^ta, ChrUlaml theopofilvaiMHiiityeljr ■Oirm,(hatMlTa .g| 
 tion by hia in«rila ia p<»«aibl« for all — {Ovn xxiii,l4, laaioh liii,t>.*P 
 Luke ii, 10^ John iii, 1(}, 17) Thirdly, that \\w Holy ^m4^|||»| 
 doth not atrivo with a part only, aa aoino any a ipfnJl cjSSkt ^ « 
 itrivea with ov«ry man tceorUinflf to the hnrdntsa of liinnpHl; 
 while th« day o( mercy loata— (John i, 0, and xvi, t^,%ornparo vi, 
 44, with xii, 33.) Again, ihoro is a gonpol fur nud nn invitation 
 to all ;— |C|- and you cannot deny it— (Mark xvf. ir», Matt, xi, 
 "US.) Again, thoro ia a ditty, which wc owo to God, according Utt 
 reason, consciftncc and scripturo ; and there arc glorious pr^tnilica^ 
 for our encouragoineiit in thu way of duly, and awlul thrcatcn- 
 inga in the wa^ of di.'fo*)edienco ; — JCf"an<l you cunnot deny it 
 Hi'rov..xxviii, 13, Mjatt. v, 5i to 8, vii, 24 to 28, laoiah i, 16 to 
 20, Paa. ix 17.\ Am^ow to ufinftn that a part wcro unco«di- 
 tionally olccteil for IWraVcn, and can n«v«'r bo lost, wha< nerd wm 
 there of a Saviouf»t 'l^Hsuve ihoin from what ? And if the real 
 hatro no possibility ot salvation, who arc benefited by Ch»iat? 
 Or what did ho como for. Not to benefit Jho elect or reprobate,, 
 but to accomplish a more sham, or solemn nothing'. 'I'hia re- 
 minds mo of a story t lnjard, concerning a negro who had juat 
 returned from mcetin/j— his master said, Well Jack, how did yoti 
 like tho minister? *♦ Why mosso, mo scarcely know, for de minis- 
 lor say, God makey^ings, calla man ; he pick«»y out one here, 
 onoy dare, and givey dem to Jesus C'hri||i atf i (la can't bo loat. 
 Me makey all do roi^probate, and gi^BHMU du di 
 can't be saved. AncHio devil ho go 
 
 ^4 
 
 rourmi 
 
 .seeking to got away some ob Christ's, nllW^-anT L)o minister 
 hrfp^o about to get away some de devil's, and he can't; me dono 
 which do greatest fool, do preacher or do devil." 
 
 Jt is ovidont that the devil and the damned in hell do not be^ 
 the doctrine of etcr;ial decrees ; for it is the nature ol 
 fto strife to justify themselves in evil, and ca!*t the blamo 
 ■ro. ^M^-^ls evil practice, therefore came from an evil 
 cp,nnd (!«lflpqucntly from the devil. When Adorn fell and 
 called to him, he cast the blame on the woman ; Godi turn- 
 ing to her, she east tlio blame on the serpent ; God turned to him 
 and he was speechless. Now,.if I had believed in the doctrine 
 of decrees, does it not appear evident, that he would have re- 
 plied? "Adam was not left to tho freedom of h»s own will; 
 ho was bound by the decrees, and we have only fulfilled thy de- 
 crees and done thy will, and thou oughtest to reward us for it." 
 But he was speechless', and knew nothing of such talk then^ 
 
 w"" 
 
 t 
 
 It ap 
 warned 
 did not 
 if ho d 
 arose fr 
 
 Wise 
 
 ancient 
 
 #»■ 
 

 
 '#; 
 
 #• 
 
 ^4 
 
 3 
 
 firrfore, it rniut b« lomethtng be has hatched up li^t— «i a«lh 
 
 poet ;«— ■ ,-■•;#.', .''■ ■ 
 
 ■ ,; -.^* ' 
 " There In « Renrohniion plan, ; . 
 
 NotOA how it iliil urtM*; " , 
 
 By (he Prt'iimtinurian clitn 
 01* horrid cru«llic«. <? 
 
 Thfl plan ii thin, Ihry hold a (cw, 
 
 They nrr ofiluin'd f«)r lifavrri, 
 Thry hold ihc rent acuuricd crew,™ 
 
 Tiiftt cannot be TorKiven. 
 
 They do hold, Ood hath decreed * 
 Whatever come* to p«M ; 
 \ Sorne to be dninfied, nome to he fre<sl, 
 
 .,1 And thiN tttcy call tree gracr. 
 
 J i Thin Iron bedstcnd they do fetch, 
 'I'o try our hopes upon ; 
 " , And If too nliort, w»' inu«i be atretch'd 
 y" Cut oli; if we're too long. 
 
 f 
 This Is a bold nerpontine achcme, 
 
 J Jt suits the serpent well ; 
 
 If he can make me sinner drfam 
 ^ That he i» doomed to hell. 
 
 Or if he can per«u.1(Je n man, 
 Decree l(«,on his side; 
 «' Then he will sny without dolay, 
 . ? Thii cannot bo unticA 
 
 He tells one sinner, he's decreed 
 
 Unto eternal bliKs; 
 lie tells another, he can't be freed, 
 
 For he is doQm'd to mhw. 
 
 The first he bindeth faft in pride, 
 1 The second in despair } 
 
 If he can only ke*,'p them tied, 
 ( Which way he does not care."' / 
 
 It appcQreth'by the rich man's desiring* hi$ five brethren to b. 
 wnrned, lest they come to hell with him, &c., (Luke xvi,) that h<. 
 flicl not believe their state nnalterably fixed by God's decrees; for 
 if ho did, why ditl he. request (heir warning? sayings, " if omi 
 arose from the ijejid, they would repent," &c. It tinpearclh like- 
 wise, that if G6d hath decreed all things, that his ae^ecs are as 
 ancient as hisf knowledge;. as his decrees are generally argued 
 
 V 
 
 WT" 
 
 *:l 
 
 #*• 
 
( ■ 
 
 <s^ 
 
 \ < '4 
 
 \: (; 
 
 i-iJ ■■•' "J, I ) ,; t , " ■' 
 
 f \.T- y ^i- 
 
 (} 
 
 I I 
 
 i(,i' 
 
20 
 
 ricf 
 
 m 
 
 
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 i • • ' ' 
 
 1 
 
 Hi 
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 from his foreknowledge, and that he foreknows it will be so, be- 
 cause he hath decreed it, &c. This opens a door to argue, that 
 there was a time when God was ignorant and knew nothing, 
 For a decree is nnact of ihemind, and there cannot be an action, 
 without there being a jparticular <imc when that action took placej 
 if so, then if God hath decreed all things, it must be that there 
 was OLtime when God passed those decrees ; and if so, then there 
 tvas a time when the decrees were no/ passed ; and if God did 
 not foreknow any thing until he decreed it, then there was a time 
 when God knew nothing. This is the truth^td" and you can- 
 pot deny it.* 
 
 And now to talk about God's foreknowledge or decreeing all 
 things from all eternity, appears a nonsensical phrase; because 
 to say from (as the word//ownmplies a place of starting) all eter- 
 nity, implies eternity had a beginning: and as some use an un- 
 meaning expression, to convey an "idea of unbeginning time : for 
 the want of language it is nonsense to attempt to build an argu- 
 ment thereon : for as it is argued in the foregoing, that God is 
 eternal, we may admit with propriety that he possesseth all the 
 attributes that are ascribed to him; and yet it is, not inconsistent 
 to say that the first thing God ever made, was ime,\ and in time 
 . he made all things, and probably the angelic creation was pre- 
 vious to men. Now, many attempt to make God the author of 
 sin; but sin is not a creature as many falsely think; it is the 
 abuse of good. And -to say that God, who is good, abuses good/ 
 
 ♦Whatever is, or exists abstract from God, is finite. How or what 
 God conceives or knows of himself, or the manner of his knowing, I shall 
 not attempt to fathoili,.till the day of eternity. Biit relative to his know- 
 ledge, as it concerns his creatures, I think the term in/mile improper, for 
 he can know no m6r6 than what hath been, is, and will be, (for there i;* 
 no more to know) which are only finite in any and every sense whatever. 
 Therefore to attempt to build an eternal covenant by arguing or attempt- 
 ing to conceive his infinite knowledge, is a contradiction. For, first, the 
 term kmwledge implies a power of perception, to know and comprehend 
 the existence of qualities, or things, &c.— therefore in thissenTe, when 
 you speak of the Mhowledge of God relative to creation or his creatures 
 "ill the sense they speak, you must necessarily hound God's knowledge by 
 finity. I now refer only to the act or circumference of the act, not tq the 
 power or capacity, for only God is infinite, of course to apply the word 
 infinite* &e,, to argue great knowledge, is a contradiction; l^and you 
 cannot deny it, because there dannot be an infmite finite. 
 
 t Eph. i, 3, 4; 5. God hath blessed «s with all spiritual blessings in 
 ' Christ, {not out of hivi) according as he hath cliosen vs in HIM before the 
 foundation of the world, that mw should be My And WITHOUT Idavie be- 
 fore HIM in love. Ver. 9, 10, hath reference to building uj^ Zhn m 
 ghri«;t ^nQtin tlieuniversalist'a sense, but upon corfA. &c. ■ , , . ^ 
 
 r I 
 
21 
 
 11 be so, bc- 
 argue, that 
 iw nothing, 
 a an action, 
 took place J 
 D that there 
 I, then there 
 if God did 
 5 was a time 
 nd you can- 
 
 eereeing all 
 se; because 
 ng) all eter- 
 ; use an un- 
 ig time: for 
 ild an argu- 
 that God is 
 sseth all the 
 inconsistent 
 and in time 
 ion was pre- 
 iie author of 
 »k ; it is the , 
 ibuses good,' j 
 
 How Of what 
 owing, I shall 
 ; to his know-, 
 improper, for 
 , (for tnere is 
 inse whatever, 
 ng or attempt- 
 For, first, the 
 d comprehend 
 s sense, when 
 his creatures 
 knowledge by 
 act, not tp the 
 pply the word 
 ; 2^ and you 
 
 il blessings in 
 IIM before the 
 DUT Mame be- 
 ig up Zi^n iu 
 
 is the highest blaspheirty that we could impeach M Deity with ;■ 
 therefore he cannot be the author of it, consequently it must luive 
 come from another source. Now we must admit (he idea that 
 there was a time when there was no Creature, but the Creator 
 only '. and declarative glory could never redound to God ; except 
 that finite accountable intelligences, were created (for what 
 should declare his glory,) his justice or goodness could never be 
 shown forth in rewards and punishments, except such accounta- 
 ble beintrs were mad§ ; and of course must have remained m 
 solemipSlence: therefore declarative glory could never have re- 
 dounded to God. But, that he might have declarative glory, ari- 
 sing from his attributes,* by intelligences, it appears that angels, 
 were treated; and we must suppose they were all happy, holy, 
 and good at first ; seeing this is the nature of God (as arl argue 
 fromlhe Christian to the Deist.) As hkoness doth beget likeness, 
 and every cnuse produces its own effect; and as \ye are.inlormed 
 the devil sinneth from the beginning, and that some kept not their 
 ftwt estate, but left their own habitation, and smncd, and were 
 cast down tj^h^H, &c., (2 i'eter ii, 4,) Jude vi, Rom. iv, \o, 
 1 John iii 4, 8; And as wc read, where there is no law, there is 
 no transgression. It must be that the angles had a law to keep 
 and power sufficient to keep or break the law ; or else, how could 
 they be accountable? and if they were not, they could not be 
 rewardable, and if not, then not praise nor blame worthy.^ But, 
 says one, allowing that God did make such pure inteligible, ac- 
 countable beings, and hftd a sovereign right to demand their obe- 
 dience, seeing they were depcrident : what should induce a holy 
 beinff to sin against a Holy God, especially as there was no evil 
 in him or them, nor yet any to tempt him? Answer: suppose 1 
 were walking along in meditation, in a great field ; of a sudden 
 I cast a look forward, and can see no end to it; it would be natu- 
 ral for me to stop and look back the way from whence I carpe. 
 So, in my opinion, the angels were looking into futurity— t^ey 
 could discover no end to eternity, and it would be natural for them 
 • to reflect on time past. They could remember no time AVhen 
 they had no existence, any more than 1 can. This would open 
 ; a door for self-temptation to arise in thought, "how do we know 
 butweareeternalwith God? and why should we be dependent on 
 him, or be accountable to him?" In order to find out whether 
 . they were dependent or iiidiependent, the only method was, to try 
 
 * Rev. iv, 11. " T/uni hast created all things, and for THY PLEA- 
 SURE (or glory) they arc and u'crc CREATED." 
 
 ^3pi'.. ; 
 
f 
 
 fl / 
 
 
 i 
 
 f, 
 tt 
 
 • their strength, by making head against the king of heaven, by I 
 violation of his command. 
 
 Now, «^ is the abuse of ^<wi, and the first abuse of ^oorf was 
 the origiffbf (wi/, and as their commandment was good, the evil 
 consisted in the abuse of it ; and the natural consequence of break- 
 ing the same, would be to convert them into devils — -as the con- 
 sequence of niurder is death, From this we may se^that God 
 made the devU, but he made himself a devil. Now, it appears to 
 me impossible for God to show the devils mercy, consj^ent with 
 the principles of reason and justice j for I may sin syH|!$t my 
 equal, and in the eyes of the law, the crime is looke^i^pn as a 
 triflfr; the same crime against a government wci(pl&;^lfeit my 
 % liberty, if not my life. Thus,ihe magnitude of {i-t^tihe is not 
 
 f looked upon, according to the ffignity of the offender, but accord- 
 
 /J iiig to the dignity of the offended : of course, ia finite being sin- 
 
 ning against an infinite God, there is an infinite demerit in the 
 transgression; of course justice demands infinite satisfaction. A 
 finite beingcap make finite satisfaction only, although the crime 
 demands an infinity of punishment— a finite being cannot bear an 
 inanity of punishment at once ; therefore the punishment must be 
 made up in duration, and of course be eternal, that it may be 
 adequate to the crime. - 
 
 But, says one. Why was not a mediator provided for fallen an- 
 gels, as well as for fallen men ?— Answer : it was impossible, in 
 i the reason of nature and things ; for when mankind fell it was . 
 by the action of one, and they multiply^ So the Godhead and 
 Manhood could be united, as in the person of Christ; but not so 
 with the devils, for they were all created active beings, and each 
 stood or fell for himself, and of course \vas actually guilty, and 
 therefore must have actual punishment; except a mediator was 
 provided; which could not be, for ''the devils do not multiply; 
 therefore the Godhead and devilhood could not be joined together! 
 But supposing it coqld, yet, says Sl Paul, without shedding of 
 blood there can be no remission, and spirits have no blood to 
 shed : and upon this ground it appears, that the devils' restoration 
 or redemption must fall through. 
 The scripture which sayeth, Rom. ix, 1 1, &c. "The children 
 ^' • j y^^^S yet unborn, having done neither good or evil, that the pur- 
 ! /pose of God, according to election^ might stanS,it was said unto 
 \' i her, the elder shall serve the younger; as it is written, "Jacob 
 have I loved and Esau have I hated," &c. Any person by ex- 
 iamining Genesis xxv, 23, and Mai. i, 1, 2, may see that Paul's 
 |talk doth not mean their persons, but that undeniably it must be 
 
aven, by i 
 
 ' good was 
 d, the evil 
 e of break- 
 is the coil, 
 ^that God 
 appears to 
 iatfiiit with 
 t my 
 in as a 
 eit my 
 Ihe is not 
 lut accord- 
 being sin- 
 erit in the 
 ictidn. A 
 the crime 
 ot bear an 
 It must be 
 t may be 
 
 fallen an- 
 ossible, in 
 fell it was . 
 Ihead and 
 but not so 
 and each 
 lilty, and - 
 iator was 
 multiply; 
 I together, 
 edding of 
 blood to 
 estoration 
 
 I children 
 t the pur- 
 said unto 
 I, " Jacob 
 an by ex- 
 at Paul's 
 : must be 
 
 .;::^ .••■■:,-;•;■:■: -23 " .--.^ 
 
 applied to their posterity. And to apply them the other way, 
 as though one was an elect, the other a reprobate, on purpose to 
 be damned without a possibility of escape, is a plot of the devil, 
 to blindfold mankind % a multitude of words without knowl- 
 edge: for no such inference can be drawn from that passage, 
 that Jacob was made for salvation, and Esau for damnation. 
 But observe, it must be applied to their posterity : see Genesis 
 jtxv 23. "And the Lord said to Rebecca, Two nations are in 
 thy* womb, and two manner of people, &c., shall be separated 
 from thy bowels j and the one people shall be stronger than the 
 Uher people, and the elder shall serve the younger." Which 
 ,;ame to pass in the reign of king David, when the Edomites 
 were brought in subjection to the Israelites, (2 Sam. viii,, 14, 
 1 Chron. xviii, 13,) and that passage, '• Jacob have I loved, and 
 \Eisau have I hated," was not spoken before the children were 
 born, but hundreds of years after they were dead, by Mai. i, 1, 2. 
 J>Iow cannot any person who is unprejudiced, plainly discover, 
 that the word "Jacob" here means the Jewish nation, which God 
 saw fit to exalt to high nati'onal privileges ; because Christ was , 
 to come through that lineage, &c. And as to ^' Esau have I 
 hated," the word 'hate in scripture, frcfquently means loving in a 
 less degree, &c., for instance— Christ saiih, except a man hate 
 his father, mother, and his own life also, he cannot be my disciple 
 -^the word Aa^^-, here means loving in a'less degree, as we ar^to 
 love God supremely; and lent favours in a less dgree,as belong- 
 ing to him: so the passage " Esau have I hated," meaneth,-that 
 God did not see fit to exalt the Edomites, to so high national pri- 
 vileges as the Jews ; yet they were the next highest, for their land 
 was given to them for a possession, which the Jews were not per- 
 mitted to take from them, as they were going from Egypt to 
 Canaan, (Deut. ii, 4, 5,) and that passage, (Heb.xii, 17,) which 
 saith, that "Esau was rejected, and found no place of repent, 
 ance, though he sought it carefully with tears," we must not 
 therefore infer, that it was God who rejected him, because he was 
 a reprobate, but his father Isaac. \^ 
 
 Take notice, at a certain time Esau went out a hunting, and 
 on hi^etura home, being at the point to perish with hunger, came 
 into Jabob's tent, and desired refreshments ; But: Jacob attempted 
 to make Esau's extremity his opportunity to grow rich, and to 
 cheat him out of his birth-right for a mess of pottage ; and Esau 
 rather than starve, promifeed to give it up; and who can blame 
 him, considering his distress. AH that a man hath, will he give 
 for his li&, saith Satan: this is the truth, ICT and yotl cannot 
 
24 
 
 w 
 
 i 
 
 
 r I 
 
 ; t 
 
 
 deny it, (Gen. xxv, 30, &c.) jBut there iis no account that ever 
 Jacob got the birth-right, but by Esau's continuing with his fa- 
 ther, and being so rich, on Jacob's return ; it appears, that he 
 Uved with his father, and was heir, to the inheritance. Jacob got 
 not any thing from Esau ; but Esaii got a present from him. 
 After this Isaac was determined to. bless Esau, and commanded 
 him to get venison for that purpose ; and while he was going for 
 it, Rebecca told Jacob to kill kids, &c., and he should get the 
 blessing : He saith, " I shall get a c^rse instead of a blessing ;" 
 — she said, ^* the curse be on me," &c:, and it appears as though 
 she got it, as it was the means of her losing het idol's company 
 during her life time ; for there is no account of her being alive at 
 his return. Scarceily had he told the lies to Isaac, and withdrawn, 
 &c., but Esau Came in, and thereby blind Isaac perceived the de- 
 ception in full, and began to tremble exceedingly, by which Esau 
 perceived what had passed, and immediately lifted up his voice 
 and wept, and sought after repentance; not in himself, (for he 
 had done nothing to repent of,) but in his father Isaac. But Isaac 
 would not take back the blessing, but said, Jacob is blessed, and 
 shall be blessed, (Gen. xxvii, &c.) From this loss of the bles- 
 sing, some people think Esau was reprobated and damned: but 
 Paul saith, Heb. xi, 20, by faith Isaac blessed Jacob and Esau 
 concerning things to come. Some forget to read that Esau was 
 blessed as well as Jacob, thou^li notin iso great a degree, and how 
 could he be blessed by faith if he were reprobated ? (Gen. xxvii, 
 39, 40.) Esau was blessed with four tilings ; the first two were 
 like a part of Ja4:ob's, viz. the dew of heaven, and the fatness of 
 the earth — third ly^ by his sword he was to live— and fourthly, 
 when he should have the dominion, he was to break Jacob's (or 
 Jewish) yoke from off his neck, which came to pass in the reign of 
 Jehoram, the son of Jehoshaphat, 2 Chron. xxi, 8. 10, And now 
 to show the inconsistency of thinking tliat Esau served Jacob the 
 younger, it doth appear that Jacob served Esau ; and moreover j 
 that Jacob had no religion when he attempted to cheat and lie^ 
 that being contrary to the spirit of Ghiistianity. But it appears 
 that he got converted afterwards, when on his way to Padan-aram; 
 he lay to rest in the woods, and in the night he had a vision, in 
 which he saw a ladder, the top reaching to heaven, &e. Now, 
 as the ladder had two sides, it represents the' Godhead and man- 
 hood of Christ, and the rounds, the different degrees of graee,J: If 
 Jacob had been pious, doubtless he would have realized the i|ire- 
 sence of God being there to protect him from wild beasts| but 
 his expression, " thft Lord wn.s i in this plfttn^, and I knevtr it n<ttj" 
 
 i 
 
■/ 
 
 25 
 
 ■/■ 
 
 .» 
 
 arcueth iff^tance. Secondly, he adds, iUs no other than the 
 house or^od and gfate of heaven ; which is the language of youn^ 
 convett^ Thirdly, he made a vow, if God would give him food 
 i to eaf; and raiment to put on, and bring him hack in peace that 
 Q6i\ should be his God ; which certainly implies, that he did not 
 Xve God before as he did afterwards. (Geii. xxviii, 16.) 
 / Observe, first, Jacob served Esau, was afraid of him. and ran 
 /from home twenty years, through scenes of sorrow, and had his 
 I wao^s changed no less than ten times— Seeondly,^when he set 
 ^ outlo reUirn, li^s pa«t conduct created such fear in his breast, that 
 he dared not see Esau's face, until by messengers he , enquired, 
 "May I come in peace?" And understanding that Esau with 
 a body of men was coming to meet him, his sleep departed from ' 
 hitn He divided his host in two bands, and wrestled all mghtm 
 prayer; and such fear surely denotes -guilt, Thirdly, he s^entva 
 number of messengers with presents, and a message to Esau, 
 callino- him lordj as if himself was the servant. I- ourlhly, Esau 
 bowed°hG(t at all; but Jacob bowed not once, nor twice only, but 
 seven times ; and then cried out, « I have seen thy face, as though 
 I had seen the face of God." Now, if Esau was a reprobate, 
 how could his face have been as God's? Nay, it would have 
 been as the devil's. But as they had a joyful meeting together, 
 like two Christian brethren, that had been some time absent; 1 
 therefore conclude, that Jacob saw the image of God in his bro^ 
 ther Esau ; and in that sense, Esau's face might be said to be as_ 
 the face of God, and in no other. And as the general tenor ot 
 Esau's conduct was hot so bad as some part of Jacob's corvduct, 
 I thereforeconclude, that Esau died in peace ; and if ever 1 cari 
 be so happy as'to get to glory, I expect to meet Esau there as well 
 as Jacob. (Gen. xxxii and xxxiii, &c.) -^ 
 
 If I believed all things were decreed, I must suppose that I ha- 
 
 rabh did the will of God in all things ; seeing G|od decreed all 
 
 his thoughts, words, and actions: and the will being the deter- 
 
 / mining fucuit7/,hmm be, that whatever God decms,\xe mils: 
 
 / therefore Pharaoh did the will of God, according to that doctrine, 
 
 El3> and you cannot deny it. If the Scripture be true, then 
 
 Pharaoh doing the will of God, according to that doctrine must 
 
 be saved, according to the intimation of Christ, that whoever \ 
 
 doeth the will otGod is bis brother, sister, and mother. Observe, 
 
 if all Pharaoh's conductiwas decreed, he did as well as he could, 
 
 and Peter as bad as he could. ' According to that doctrine, then, 
 
 which is the most praise or blame worthy? Again, it God de- 
 
 creed Pharaoh's conduct, did he not decree it right; and it so, 
 
 •A, ■ 
 
 ■/ 
 
26 
 
 ■().:■ 
 
 i 
 
 •, 1 
 
 <-! 
 
 '!■ 
 
 t Jl ' 
 
 I 'M 
 
 . 
 
 1 1 
 
 1-''. 
 
 
 could it be wrong? If not, there was no sin, consequently no ' 
 punishment ; unless you say a man is punishable for doing jight, 
 Again, if God decreed Pharaoh should do as he did, why did he 
 command him to act to the reverse ? Does he decree one thing 
 ' and command another ? If so, then you make God's decrees and 
 comWndments clash ; for according to that doctrine, God's revealed 
 will is that we should obey : and his decreed will is that we should 
 diiobep. Thus you^make out that God has two wills right oppo- 
 site to each other, which makes God divided against himself. 
 Christ intimates that that which is divided agaipst itselfi cannot 
 stand. If so, then Deity being divided, must fall, and of course 
 the works of nature sink, and go to ruin. Thus we see the in- 
 consistency of dividing and subdividing God's will. : 
 
 There is no account of Pharaoh's heart being more hard than 
 others, until he became hardened; but it appeareth from Rom. v, 19, 
 20, that the hearts of all people are a like hard by nature. Well, 
 saith one, what is the meaning of that scripture, " For this same 
 purpq|e have I raised thee up, that I may show forth my power 
 in th». And I will harden his heart, and he shall let the people 
 go" &c. Answer: The Lord raised Pharaoh up. Up from 
 what? From the dust unto a child, from a child to a man to be 
 a king on the throne, that he might show forth his power in him. 
 And he has raised Up you, and me, and all mankind, for the same 
 purposia; viz. to show forth his power in us. If it be not for 
 that, what is it for? We read in several places that the Lord 
 hardened Pljaraoh, and yet that Pharaoh hardened himself : how' 
 could that be? God do it! and yet Pharaoh doit! We read 
 that the Lord afflicted Job, and yet that Satan did it, (Job xix,'21, 
 ii, 7;) and that the Lord moved David to number Israel, and yet 
 that Satan did it, &c. (2 Sam. xxiv, 1, 1 Chron. xxv, 1 ;) and 
 ihat Solomon built the lenipie, and yet tells how his many work- 
 men did it. Thus we see there is a first cause, and a second 
 cause ; as saith the poet :— 
 
 ■"No evil can from God proceed, 
 'Twas only suffered, not decreed ; 
 • As darkness is nfet Irom the sun, 
 
 Nor mounts the sliades till he is gone," 
 
 ' . . - ■ . • - ■ ' " . 
 
 Reason saithy that mankind are agents or else prophets; for 
 they^ can foretel some things, and then fulfil them :* t^ this is 
 
 :• 
 
 :0^ 
 
 J- ' 
 
 * Matter, when it is moved by another cause, cannot stop of itself, and 
 y h e n stopped c annot move of itself; Bat as w e have the pow e r of action, 
 
 .i' 
 
27 
 
 lentlv no 
 ingjight. 
 ly didhe 
 )ne thing 
 xrees and 
 8 revealed 
 ;re should 
 jht oppo- 
 himself. 
 /I cannot 
 of course 
 B the in- 
 
 lard than 
 om. V, 19, 
 I. Well, 
 ibis same 
 ly power 
 16 people 
 Up from 
 lan to be 
 r in him. 
 the same 
 B not for 
 the Lord 
 elf: how 
 We read 
 3 xix,'21, 
 I, and yet 
 1 ;) and 
 ny work- 
 a second 
 
 :• 
 
 hets; for 
 f= this is 
 
 itself, and " 
 of action, — 
 
 
 .' . F 
 
 ■ i: 
 
 the truth, and you cannot deny it. If so .then it may be said 
 with propriety, that the Lord hardened the lieart of Pharaoh, and 
 
 (the same as I give out my appointment months before hand, and then 
 tulfil it,) it is evident that we art prophets or else agents. To adopt the 
 idea of prophecy, you will not ; and if not, you mu.st acknowledge agency, 
 which material substance without thinking power doth not possc8.s. I-'iom 
 this 1 argue that there is something in man (abstract from matter, which 
 is spirit, which some call the soul, and which makes him sensible and ra- 
 ti&nai, &c. And to suppose tiie soul to be a part of God is inconsistent, 
 l)ecause God is completely happy, as is acknowledged from the Christian 
 tothe Deist. Therefore, if my soul was a part of him, I should haveone 
 continued stream of happiness. 
 
 But as I have frequently felt unhappy in mind, I herefrom argue thai 
 my soul is spirit abstract from God. 
 
 Some people have an idea that the souls ofinfants come right pure from 
 the haitn of God by infusion into the l)ody, and that the body being of 
 Adfim's race, pollutes the soul, and cau.se it to become impure, junt as if 
 th6 body governed tiie mind. Allowing the above — When did God make 
 the soul of the child tha,t was born yesterday 1 Why, says one, within 
 the course of a few months past. Hush, I deny it; for the Bible says, 
 Gen. ii, 1, 2, 3, that God finished the heavens (that is the starry heavens) 
 and earth, and all the host of them, and then God rested from the works 
 of the creation on the seventh day — he hath not been at work in creating 
 new souls ever since.. Therefore your idea that Gqd makes new souls 
 daily, falls to th? ground; fj^and you cannot deny it, if the Bible be true*- 
 
 But 8ay.s one, their souls were made in the course of six days. 
 
 Where then have, they been ever since ? Laid up in a storehouse in 
 heaven 1 If they were they were lianpy ; if so, what kind of a being does 
 this represent the Almighty, especially if rfonnecled with the opinion of 
 •some who suppose that there are infants in hell not more than a span long ! 
 
 First, G«d made Adam happy in Paradise, and these infantile souls 
 happy in astorehonse; then when Adam falls, prohibits adultery, ami at 
 the same time previously decrees that they shall commit it to produce an 
 illegitimate body ; and he to help them on to perfect the illegitimate, takes 
 one of these pure .souls, infuses it into the body, and the body puUutes it, 
 causing it to become impure, and is now a reprobate for hell-fire. Thus 
 you see some people represent God as making souls pure and keening them 
 happy some thousands of years, then damning them for a fjin tney never 
 committed! And now the difference between this Btinc^, if any such 
 there be, that dealeth thus with his creatures, and Hhti that we call ibe 
 flevU, 1 leave you to judge. God help you to look at it in the scale of equal- , 
 ity, and see whether the above be right _pr wrong. 
 
 But, says one, where do you think ffie soiil comes from 1 
 
 A^ Adam was the first man, I mu.st suppose, ipm reason and scripture, 
 hegjpt his soul right from God, as there was r^ other source for him to 
 derive it from ; but Eve was taken out of Adanij. and there is no account 
 of her receiving her soul right from God; and if not, I must suppose the 
 whole of her was taken from- Adam, and of course she got her soul from 
 him as well as her body. And as we read that the souls of Jacob's chil- 
 dren (Gen, xlvi, S6) were in Jac9b's lf)ins, and came out, &c., I herefrom 
 iflfer, that they were not laid up in a storehouse in heaven, but came by 
 
 V-.. 
 
 ' M 
 
■ m 
 
 m 
 
 
 yet that Pharaoh hardened himself, oven as mankind arc harden- 
 ed in this our day, &c. Observe, firsi^ the Lord called to Pha- 
 
 natural generation from the parents, as well as the body. Well, sayu 
 one, estimate the value of the soul, (by mcchnnisin.) 
 
 First, some people prize a thinj? nocording as who made it : il one me- 
 chanic made it, they prize it so much worth ; but it another made it they 
 would prize it higher, because il was made by a more nerlect workman. 
 If we prize the soul by this standard, it must be considered as valuable, 
 becauM! it wiis made by the perfcctcst oC the perfect, and the wisest of the 
 wise, him that cannot err, GOD ALMlGHl Y. 
 
 Secondly, some people value a thing according to its duration. 11 the 
 iioul be valued on that ground, it must be prized high ; lor it being spirit, 
 U is immortal, and must endure as long as eternal ages pass away. 
 
 Thirdly, some people prize a thing according to the case of it; \i tne 
 soul be prized on this ground, it must be esteemed as valuable, for at a cer- 
 tiiin time it is said, five millions were oflercd to any one who would con- 
 trive a machine that would perform perpeluaLmotion, and yet none have 
 been able to do it; yet in the construption of the case ot the soul, which 
 is the body there is more wisdom discoverable than all the wif-dom ot the 
 mechanics,, in all the machinery on the face of this terraqueous globe. 
 
 If the case is thus wisely arid beautifully made, how valuable must the 
 «oul be which the body is made to contain ! 
 
 Fourthly, ><ome people prize a thing according to what it costs: if the 
 poul be prized accordingBtt) this medium, it must be vaWinble, ior it any 
 smaller ransom t|an the bluod of Christ could have purcha-vcd immortal 
 .souls fi'om the curse of a broken law, doubtless GM would have accepted 
 that olfering. hioine people say that one drop of Chri.st's blood is suih- 
 denyo cleanse a soul, which idea I condemn, because the magnitude ot 
 a oiflk is not looked upon According to the dignity of the offender, but 
 acXBg to the dignity of the otfonded ; therefore, a finite being sinning 
 " agamsTan infinite Goil, there is an infinite demerit in the transgression, 
 and justice demands infinite satisfaction. But a finite being can make 
 finite satisfaction niihj; tlierefore 'there needs a mediator between a rebel 
 crcUnrc and tlic CREATOR, which could be formed no way butby the two 
 natures being joined together, that is to say, the ,/linlc and the rnfimte ov 
 mother words, the Godhead and manhood, or DIVINITY vciM tn hvr- 
 ma/nihj. 
 
 ■ Buthtfrecome3 up^ dei.st, and says, hush Lorenzo, it is inconsistent to 
 adopt the idea that divinity and humaity can be Joined together, as you 
 talk in the person of Christ. But I say hush ; for it is no more incon- 
 sistent with reason to adopt the idea that divinity and humanity can^be 
 ' joined together, than to adopt a former one which is self-evident, viz. that 
 spirit and matter can be joined together, and form a man^which idea, or 
 bow it is, I cannot comprehend, yet self-evident matter ot tact puts it 
 beyond all doubt, that spirit and matter are joined to Ibrm man, i::|rana 
 you cannot deny it—and of course the idea that divinity and humanity caa 
 i 1)6 joined together in the person of Christ, may.be admitted according to 
 reason. The manhQod being offered up under an infinite influence 6f the 
 DIVINITY, the sacrifice would be olinjinite merit according to the trans, 
 trression and the demands of justice. But to return, I cannot suppose that 
 f JK ris t ynnld have done anything superfluous for man's redemption, and 
 
 i 
 
 i. 
 
 It 
 
■ --If 
 
 i 
 
 ^aoh by favour, and jjave him d kingdom: Secondly, ihc Lord 
 called by commandments, and Pharaoh would not obey, bjj say- 
 injr " I know not the Lord, neither will I let Israel go." Then 
 tbe Lord called thirdly, by miracles, but Pharaoh reasoned 
 afeainst them in a diabolical way, by setting the magicians to 
 work. Then, fourthly, (iod called by affliction ; then Pharaph 
 made a promise to obey God, and lot the Jews depart, if the afflic- 
 tion might be removed : but when the judgment was removed, 
 Pharaoh broke his promise; therein ho was to blame, JCjr'and 
 you cannot deny it— for by, breaking his promise,his heart would 
 
 of course, that one drop of his blood is sumcient to cleanse a soul or «avw - 
 a world, is inconsistent, as though a considerable part of what he did wa« 
 .superfluity, &c., and of course in atoning for what is called original sin. 
 I must believe that nothing needless was done ; if not. then Christ did no 
 more than what was ncces.sary ; and if 90, the idea that one dropol hi« 
 blood Ac. to cleanse a soul, is inconsistent. • And if the detnerit ol one 
 transgression demands intrnite satisfaction then, the atonement made for 
 that would be a sullicicncy for all the world, or ten thousand times as 
 many for what greater satisfaction could be made than that which is 
 infinite f Therefore, the human nature being ollorcd a sacrifice by the 
 influence of the Divinity, for the sin of the world, which was the sin of 
 Adam the sacrifice or ransom in some sense may be considered as 
 , infmilc it being oflcr^d under an infinite influence of the Divine Spirit 
 —therefore, the satisfaction would be according to the transgression, and 
 of course, in doing that, there would be a suflieient provision for all the 
 actual sins of men, considering the nature of it, and how unbounded it is. 
 Therefore, the soul, AVhcn prized according to what it cost, must be con- 
 sidered very valuable. « , ' r 
 
 But again, fifthly, some people prize a thing accordmg to the scarcity of 
 it. If a thing is very plenty, they would give so much for it ; but if it 
 were more scarce, they would give much more, &c. So, immortal souls 
 are plenty and yet very scarce, for each man hath but one, each woman 
 hath but one. O sinner ! if thou iose thy soul, thou loseth thy all, tjiou 
 hast nothing left. Godhrclp thee to consider seriously, and stimulate thee 
 to improve thy time, (which is on the wheel) for eternity accordingly. 
 
 The soul, which we perceive governs our body, (as the boflv witliont 
 the soul, is a lifeless lump of clay,) we find from experience hath a mem-^ \ 
 ory which is die power of reflection or recollection, to call past things to 
 remembrance, ^c. A'.<ain, it hath an understanding, which is a power to 
 comprehend and realise things as they are; again, it hath a will, which 
 is the power of choosing or determining. ..1. 
 
 We also have passions, one of which is lotr, inclimngluj to that whicli 
 appears delightsome. Anger is another, passion, which implies dislike 
 or opposition to a thing that is odious in our minds. Likewise we have 
 fear when danger we behold. Also joy, when pleasure or happiness we j 
 possess. There are five outward senses by which we distinguish objectii 
 or qualities; these are inlets of knowledge to the mind, and only through 
 them can we receive ideas, (except by inspiration, which is airinward 
 conviction wrought by another spirit . These five senses, are heating, 
 leeiijig, tasting, sraelling, and feeling. 
 
30 
 
 9 
 
 w 
 
 natumlly bccomo harder, lifll metal when metteS it is tender, and 
 when grown cold is harder than l^efore, ond of course requires a 
 hotter lire to molt it again ; so it required o heavier judgment to 
 <>Operato on Pharaoh ; and God would send it, and Pharaoh would 
 promise and brea]< them, till ten ofliictions nas^(}.away; and 
 when tho first-born was slain by the Lord, and yet (|^ evil angels, 
 as David in the Psalms tells you, Vharnoh was i»^flNj<ed) pnd let 
 tho Jews depart. He pursued them, and God j^cijhlitted him to 
 be taken in his own fully, and drowned in ihc Ked*8ca. Thus wo 
 find how God hardened Pharaoh's heart, and yet how jfie harden- 
 ed himself by disobedience ; and so in this our day it may bo said, 
 that God hardens some, and yet they harden themselv^, as fol- 
 lows : — ^First, God calls ty '][>ifOsperKy or favours, and yet many 
 enjoy them without a feeling pensc .is^ whom they flow. Se* 
 cohdly, God calls by commotidmcnyif'in, inward monitor, tel- 
 ling what is right and what is ^vrong: but some do not givo 
 attention thereto, which, if they would, they wonid hear the" voico 
 more and rhore distinctly, till at length it would become their 
 teacher. Thirdly, God calls by miracles; the operation of his 
 spirit perhaps under preaching, or some other caMse,"and they 
 have thought, if I could alwaysffecl as I do now 1 should soon 
 be a Christian: or if all my cpmpanions would turn and serve 
 tho Lord, I would gladly go with them to heaven. But through 
 inattention, those serious impressions, which I call miracles, soon 
 wear off. A miracle is something done out of the common course 
 of nature, by the operations of the power or Spkit of God ; there- 
 fore^ reader, it was not the minister who made you have those 
 feelings, but the power of God ; therelere, in some sense, you 
 have been called upon miraculously, ^13=^ and you' cannot deny 
 it Fourthly, ^pjbd calls by affliction ; and when people arc 
 taken sick, anrfA^iew death near, they make vows and promises, 
 and think hovw good they will be if God will spare them and raise 
 them up. Bul^jhen they arc recovered, they, Pharaoh like, too 
 soon forget their pi*&o|^ses, and break their vows, and hereby be- 
 come harder than before, and can do things without remorse, 
 which once they would have felt the laish of conscience for. And 
 that preaching, which once would make impressions on their 
 mind, strikes their heart and bounds back like a stone glancing; 
 against a. rock. This character is whdt may be termed a gospel- 
 hardened sinncK Thus, you may discover that this plan clears 
 the Divine character, and casts the blaineon the creature, where 
 it ought to be ca$t\ Wh ereas, the opposite w ould cast the blamH 
 
 ■v 
 
 directly on God, in he decreed it 50. ^grCI^" This is the truth and 
 
 ■i"^? 
 
:v;/.^ 
 
 arc 
 
 "m 
 
 ■1^ 
 
 you cannot deny it. Although Christ hith promiaed onco to 
 draw alt men imto hirp, (no! to drag, for ba/t draws birda, yet they 
 como voluntarily,) yet he never promiiea to draw them a second 
 time, but on the other hand positively tai/h, " My spirit shall not 
 always strive with man." And a/rain, A Because I have called 
 and ye have refused, butyo have set ni bought my counsel, and 
 would none of my reproofs, I also will laugh at your calamity 
 and mock when your fearcometh." '^Epbraim is joined to bis 
 idols, let him alone." And the language of a reprobate is, " The 
 
 harvest is past, the summer is ended, aiid we are not saved " Jer 
 
 viii, 20, I^rov. i, 24, 25, 20, Gen. vi, i 
 
 As the liord rcjiiiireih a rijrht sac/ifice in tlio path of revealed 
 duty, those who, like Cain, brmg a virong offering, the fruit of the 
 ground, instead of the firstling of the flock, like Abel, must ex* 
 pect. like Cain, tote rejected, (GeA. iv, 7;) for God saith, '♦Be- 
 hold, I have set life and death hjfefore you, choose you this day 
 whom ve will serve," &c. (Josh, ixiv, 15.) » One thing is need- 
 ful, and Mary hath chosen the.gdod part." * We do not read God 
 chose It for her. This is the tru/h, Ji3» und you cannot deny it 
 Even, as we read in John iii, m ''this is the condemnation that 
 light has come into the world,aiyd men love darkness rathcr'thaii 
 light," &c. Oh! reader, prcpii^e to meet^thy God ! 
 ■ Objection: Hath not thd jibttcr power over the clay, of thf? 
 same lump to make one vesso^ to honor, and another to dishonor I 
 Answer: A potter never niakes any vessel on purpose to des- 
 troy it; for the most dishonourable in familv sickness is as use- 
 fuLas the honourable tea-cUp in time of health. Neither doth 
 God make any on purpose/ for destruction, but all mankind aro 
 usefuf, if they get the spirit of their station, and fill up that 
 sphere for which they are qualified. For without servants there 
 can be no masters ; without subjects, no rulers ; without common- 
 ality, no (juality; and any one may observe that David was 
 elected or set apart to be king; Jerer^iah and Samuel, to bo 
 1 rophets, &c., and any discerning eye may easily discover that 
 Paul's electio^h, Rom. ix, was not an election to future happiness 
 but of temporal advantages. And yet those not so positive, but 
 what the privileges might be forfeited and lost by sin. as vou 
 may find, 1 Chron. xxviii, 9, 10. 'If thou serve him With a pcr^ 
 feet heart, and with a willing mind, he will be found of thee- but 
 It thou forsake him, he will i^ast thee off forever. Deut xxx \5 
 10. Moses' dying declaration was, that the children of Isracf 
 must obey, and if they would, all needful blessings they shouFd 
 have, but if rcbcllioug, s lioulj be cu r joJ and scattered, &c 
 
 ^ 
 
 ■:':' ■■' 
 
 ■ I 
 
 /, :'.'■:. 
 
.\'\ 
 
 ,1 M- ■ 
 
 : t- 
 
 Hi. 
 
 P.. 
 
 4 ■■ 
 
 32 
 
 t (Innv it And ob86rV6) 
 Paul, when talkmg«bout the clay an p ,^^ ^^^ ^ 
 
 where the pronhet was com^^'^rt'J^^^^^^^ .^^J ^^ ^j„, p^j 
 
 And then Uoisays, verse Oth^ cannot ^^ J .^^^^„, i 
 
 ter, O house of Israel, &<^- ^'^^ i,i„^aom, to pluck up, puU 
 
 .hill Bpea<*'^°'^^«'r'?f Lt nai^^^ ^^°"^ ^'JT K[ 
 
 <low,i, or destroy .t ; ' !^^^^''"*^;ill %,ui of the evil I thought 
 
 uounced, «' turn J«"j/^f/X jnsrunt I hall speak concerning a 
 to do unto them." " At ^»"^;"3\^ jf ^ do evil in my sight, 
 Lion or kin,.lom, to bmld or ph t t, t t^^ ^^ ^^^^ ^^^ ^^^^^, 
 
 that it obf^y not my voice, then w u i l ,. 
 ^Slsuillwouldbenefu^^^^^^^^^^^^ saith Ock» 
 
 Now observe, if Ood ^° "7,'^^ '^.n.^u ability, or the law of 
 
 cainoti lie, then ho ^^ ^^^^^^i^^^^^^^^^ ""^''^ 
 
 his nature, to perform l^PO^'^^^^ i, ^1,, t.uth, IC^and 
 
 wings against the disobedient , anu . 
 
 yoii cannot deny if. ^ „ ^ ^u „ ^nd " you shall ;" and 
 
 ^ Objecrion : Bible ^anguajrc is, i )^ ,^. ^^ ^,,^,. 
 
 the promises are " vea an<l amen ^vUho^\,^^ >,ii^^i,,,, is a prac- 
 
 "^Tas^er . To take the prom'MS without ^^ ^^^^ _ ^^ ^^ 
 
 • tice of Satan, (Luke f^if^^^om the battlement of the temple, 
 Lord to get hun to full dou n from ^^ ^^^^^^ ^f ,^ 
 
 and thereby tempt God .""^^^ P'f .""gi^ould think to be uncondi^ 
 promise which the devil intended he^alio ^j, ^s, 
 
 land; and «o bear h.m up n the w^ o' ^^^ of sfe^y, 
 
 our Saviour knowing \»J° f ^^^jf^^t /e^pt the Lon( thy ^od.' 
 
 replied, " it is ^v"ttcn thou shalt no^^ ^^ pteservatU, and 
 
 For in the way ot oi.^/tcH'^ thcr^^^^^^^ of destruction : this is the 
 
 in the way Pf disobedKmce a fA « W^^ 
 
 . iruth,icrind you cannot d^"y'^:^;^^^ ^j^ ^ ^ significant m 
 
 ] letters I F out of the &b , wbd. ^'^^^^^ J^ Frequent y | 
 
 xvord, is wro4^.scelng 1 13 sotreq^^^ v „ot rxprn^c^i; | 
 
 there arc condmoii^ ^/«;^M•^^^^ | 
 
 for instance, David, f ^ ^^^^^^^^ 1 
 
 of the Lord whether Saul ^'^f^^ZeveA^^ the affirmative^ 
 
 city deliver him up, and the ^^^^^ one implied ; for David 
 
 Here is no condition expressed £tth^^^^^ is o h^^^^ ^^^ 
 
 left the city and fled to ^t^« JV'^«^^^^^^^ ' ^'^^^in, God said to the 
 r neither diclthe people ^e^^^^^P^^d §in Jveh shall be ov^- 
 Ninevites,by Jonah, '• Yet ^^^f " > „in„g arc without condi- 
 thrown." Now, if f^ ^fX .^l^! ^^e X^^ spared in conse. 
 Ls, you gi v e Goci ^^9 {j^^^^^g trom\h^ e v U ways, 
 tjueiwe of their believmg God, ana lurm g 
 
 ■V 
 
' ■a/i^j.r 
 
 33 
 
 1,:-^. 
 
 r. xtiii, 
 rk, &G. . 
 his pot* 
 Dstant I 
 lip, puU 
 tve pfo- 
 thought 
 srning a' 
 ly sight, 
 \ where- 
 
 ith, God 
 le law of 
 lis thrcat- 
 Jtjf-and 
 
 loll ;" and 
 
 ndi. 
 
 , is a prac- 
 
 of to our 
 ;ie temple, 
 lise qf tho 
 )e uncondi* 
 
 Whereas, 
 r of safelijf 
 
 tUyGiod." 
 vation, and 
 . this is the 
 se two little 
 I significant 
 Frequently 
 t expressal »' 
 ;c,) inquired 
 i men of th« 
 1 affirmative. 
 1; for David 
 le not down, 
 d said tothd 
 jhall be ovcr- 
 rithont condi- 
 :ed in cons©- 
 eir evil ways, 
 
 Jonah ill, r>- 10. This is the truth, fOT and you cannot deny 
 it AKuln, K/ck. xxxiii,&c. There is a condition impljed ai?d 
 explained undeniably, thnu^rh not so fully exprmed at the tn^L 
 concorninir tho righteous and wicked nuui, which you may read 
 at vour leisure. This is tho truth, HT and you cannot deny » . 
 Objccuon : Says one, " (iod will have ujcrcy on whom ho will 
 have mercy," &c. Answer: 
 
 « God will Imvp merry on whom hPWZ/, . 
 
 C'iunclhinU vou wliotlifV Ih'I 
 'TIm I'vcry one' ihat loves lii» Son, 
 
 And Irom tliclr ulnsdo (lee :— 
 
 • 
 
 >Tls «v<'ry om thnt doih ri'pctil, 
 
 ^-r--: — ^— - And truly haWH hi* »in; 1 _-^___._„ 
 
 »TI» every oni' that is content , # 
 
 TotutntoGodaKal^. 
 
 Andwhomhe\villheA«r^/''»^/A— '' * 
 
 Com*' think you who ihpy N'1 
 Tin iHtTV omrtMl hatCH hU Son, 
 f ; ^Likewise his liberty:— 
 
 'Tl« every one thnt in win persist, - 
 And do putHtand th»'lr day ; 
 :; Thwi GiKi in iuHtirclcavcM them to 
 *' Their own heurtf*' liwls u prey." 
 
 my power," says one. ^vuawci . * ».x. ;-."—;- .— — -— r ,j^# 
 for the Almighty doth not so speak, but King David (Psa. ex, J,) 
 speaks, t(i the Almighty: "Thy people shall be wilhng in the 
 day of thy power." He doth not say, they sliall be made wil- 
 lin>r; the word made is not there, neither has it any business 
 the'ro Again : those liiUe words in italic letters weifc not m tho 
 original, but were put in bv the translators, to mak|s what they 
 thought to be sense in the 'English language ; and those littlo 
 words, shall be, are in italic letters— of course, put In by tho, 
 translators: now, I leave them out, and in lieu thereof put m 
 the word are, and then read it, "Thy people arc willing m tho 
 day of thy power." Now is tho day of God's power, and bow 
 his people are willing ; they are always a willing people. It is 
 the reprobate character that is unwilling that God's will should 
 be done. This is the truth, ?iar and you cannot deny it. (Matt, 
 vii. 24-26.) Objection. Christ did not pray <for all mankind, 
 &c. Answer: That's a lie— see John xvii, 9: first, Christ 
 prayed for his disciples ; secondly, (ver. 20,) for those who sh6^1(l 
 
 ^ ■ ■ ^ ■ G ^ '■ — ; ' 
 
 
 ''% 
 
/ I 
 
 %y%\ 
 

 Bi' t 
 PS 
 
 
 n& 
 
 V... 
 
 (« . . 
 
 \ 
 
 34 
 
 believe on him \hrough their word ; and, thirdly, for the whol<? 
 "wotld Iyer. 21-23 :) thus, " That the tiwrld may believe that thou 
 hast sint me." Again ; that the world may know that thou hast 
 sent me"; and tl\is aoth not mean A-double-L-part. Objection : 
 Paul says, (Rom; viii,) whom God foreknew he predestinated, 
 called, justified, and glorified, &c. Here is no condition expres- 
 sed- of couTsc,itappeareth that he glorified all that he justified, 
 called, and predestinated, and foreknew ; &c. Answer : If that 
 be taken just as it stands, without any conditions whatever, it will 
 follow that Universalism is true, or else that we are all repro- 
 bates : for God foreknows one as much as another^ in every sense 
 of the word, and, of course, foreknows all mankind. And nbw, 
 if all that ho foreknows he predestinates, calls, justifies, and glo- 
 rifies, without any conditio^, in any shape or sense, it undeniably 
 argues the universal salvation of evcfy son of Adam. This is 
 the truth, |I3= and you cannot deny it. . Or else, if you take the 
 apostle unconditionally, as he speakcth in the past tense, then no 
 rnore can%e glorified. Therefore wc are all reprobates; IT^lnd 
 you cannot deny it. But it is my opinion that Paul is only re- 
 hearsing a catalogue of states, as they take place in succession, 
 And to°take any particular part of the Bible, in the face and 
 eyes of twenty scriptures more, any doctrine' thereby may bo 
 proved : and thus we find, by such means, have sprung up the 
 many sentiments in the eavth. People, desirous to get to heaven 
 in an easier way than God hath pointed out, will hew out an. 
 opinion of their own— -a broken cistern, that can hold _no Avater— 
 and will twist and bend the sciptures to their sentiment; and 
 sometimes will have to grind the same, and put.itinto a press 
 and press out a construction of their own. But this will not do. 
 Scripture musLbfc explained by scdpturej ^nd that according to 
 reason, so as not to make u clash, buf rather correspond with, 
 true Christian iexperience. 
 
 Objection : We read, " As many as Were ordained to eternal 
 life believed." Answer : True; but the word ordained, signifies, 
 set apart as a minister for his office : thus Jeremiah was set apart 
 a prophet. And David saith," The Lord hath set apart him that 
 is godly for himself." (Psa. vi, 3.) And there is no account of 
 any being set apart for the Lord's self, but the godly. No man 
 is godly, or godlike, but the believer ; therefore, none are ordain- 
 ed, or set apart for heaven, but those that believe. Besides, the 
 Acts of the Apostles were written some time after the things took 
 place, and, of course; are all written in the past tense. : Ordained 
 is in the past tdoSe, and so is Ifdkoti; and there is no account of 
 
 
35 
 
 the one bein^ prior to the other. But it may be said, as many as 
 believed were then ordained to eternal life ; as none are ordained, 
 or set apart for eternal life, but the saints. No man is a saint ex- 
 cept he believes; for "he thatbelicveth not is condemned already," 
 saith Christ. Therefore, as soon as one believes, he is free 
 from condemnation, and, of course, set apart for heaven, and not 
 before— he being in Christ now by the act of faith. Now ob- 
 serve: Peter talks about elect m Christ, not ow/ of Aim. Paul 
 saith, (2 Cor. v, 17.) " If any man bo in Christ he is a new crea- 
 ture," &c. ; and (Rom. viii, 1,) saith, " There is now" {not yes- 
 terday, or to-morrow) "no condemnation to them which are in 
 Christ Jcsiis ; w/iq walk not after the flesh but afterlke Spirit," &c. ; 
 which implies, there w, condemnation to those who are not in 
 Christ, but walk after the flesh, and not after the Spirit. And 
 Paul saith, " They which have not the Spirit of Christ, are none 
 of his." (Rom. viii^ 9.) And John sai^^j " He that committelh 
 sinisof thcdcvil." (2 John iii,8.) And again^ "INoman can 
 call Jesus Lord, biU by the Holy Ghost." ^'Bul^as-jn^' as 
 aieledhy the Spirit of God. they are the sons of God."^^""^ 
 
 Gluery; If all thing? are decreed right, is it hot evident that 
 there js'no such thing as sin or guilt? For it cannot be wrong 
 to fulfil right decrees. Consequently, there can be no redemp- 
 tion, for there is nothing to redeem them from : consequently, if 
 mankind think they have sinned and are redeemed, their thoughts 
 must be a deception, and are imaginary; and, of course, their 
 praising God for redeeming love is folly—for they praise him for 
 that which'he never did. Now, supposing this imaginary, false, 
 inistaken idea, that they "had been sinners and were redeemed," 
 was removed, and they so enlightened as to discover that nothing 
 according to ri^ht decrees had ever taken place wrong, &c. 
 Howwould the heavenly host be astonished to think they had 
 been deceived?— what sitoBce would immediately ensue ! 
 
 Some people hold to a'^falling from grace, which I think is 
 wrong;'for say they, if we were always to be in the light, we 
 should grow proud ; therefore it is necessary that we should have 
 a darkness to make us feel our weakness and dependence. From 
 this it appears, that they think a little sin is necessary for the 
 perfecting of the eaints : t^ and you cannot deny it. Now, lo 
 hold a thing necessary implies holding to it, the same as I think 
 doing duty, or perfection in love to be necessary, therefore I hold 
 to it. Thus you see they hold to a falling from grace, which I 
 think wrong. Yet I adopt the idea that a man can fall from 
 grace^ according to conscience, leason, and sc/ripiv/re, which idea 
 
 . 9 
 
 
f 
 
 ■wf- 
 
 
 :,, \;:-;:..:..:::. ;•/.;■*■/ v,;:^^■.;•:■^, .:v..; 
 
 for breakers. Agam : supposing „'"is anoS man with the 
 for it and mine will not reach him. . , . ■ , . ■ ^„ n^ui^ ;« 
 
 may plainly .^;^^^^^' ^J,' "^^^^^ so many seines 
 
 some of my ideas are false the o^^^^^^^^ p j/^ll^^tim, 
 
 ^At 'uVSntt Lin's eye, that the more light a person 
 
 ^•t^^'^ri^iiiaStiit^sn^ 
 
 .-s,le'"°Tts%'LTS;^ed according to whata ma^ 
 
 ^vs » &c Now, f a man were m a high pillory, « ^^?^j" "; 
 - SnJfor one tJ cry out. "hold tight, stand and han^ to, for,, 
 '^;rSil[t will huri^oui" if there beno^chng^c^-M^ 
 J more so, if there ^s got^ a possihhty of^.- ^ I^ 
 
 much grbater nunseme, for an Almighty God IQ give 
 
 f 
 
37 
 
 aturally 
 f a man 
 tiereas, if 
 look out 
 nk I can 
 with the 
 in grace. 
 false, his 
 ife as he. 
 e is gone 
 
 This is 
 , observR, r 
 )aloffish, 
 ;ircledthe 
 iscape the 
 
 So you 
 ictrines, if 
 ny seines 
 kslinatim, 
 are false, 
 to depend 
 the truth, 
 
 ht a person 
 and guilt. 
 nt must be 
 ihat know- 
 vvith many 
 • of stripes, 
 1 -with few 
 hat a man 
 read every 
 deeds done 
 7,&c) ; 
 ce, runneth 
 no pleasure 
 ithhis own 
 it would be 
 ing fast, for,, 
 'his falling, 
 0, then how 
 ! us his will, 
 
 'f 
 
 with many cautions as needless as the above, theye bjcing no 
 danger, nor even a possibility of danger. And yet he, hke soma 
 passionate parents, who say to tljeir children, if you do^o and 'So ( 
 I'll whip you ; I'll burn you up; I'll skin you, and turn you out ^ 
 of doors, &c., and yet have no intention to perform the threaten- \ 
 ings, but to lie to them. Just such a character some people seem 
 to represent the Lord in. When he cauti9ns as follows: Gen. 
 ii, 17. 'Tn the day thou catost thereof tliou shalt surely die;" 
 serpent-like say they— (Gen. iii, 4,) |' Ye shall not surely die." But 
 it is evident that God is in earnest in the following threatcnings : 
 Rev. xxii, 19. "If any man shall take away from the words of 
 the boolc of this prophecy, God shall take away his part aw^ of the 
 book of iifi,ani\ out of the Holy Citi/" &c. There is no account 
 o( simer's haviug a. part in iha book of Ufc^ox Holy Ci/y, but the 
 saint. For it is holiness that gives the title, Heb. xii, 14, Again ■. 
 "Hold fast, that no man take thy crown, &c., Rev, iii, 11. "Bo 
 thou faithful unto death, and I will give thee a crown of life/' 
 and "he that cnduretljlo the end, the •same shaU be saved," Rev. 
 ii, 10, Mark xiii, 13. Jude tells us of some>' whoSe fruit wither- 
 eth, twice dead, pliickccl up by the roots." Kow, it is evident that 
 a sinner is but once dead, then these must have been once alive 
 in the scriptural sense; or else how could ihe fruit wither, or 
 they be twice dead and be plucked up by the roots? Verse 12. 
 Affain: there is a sin unto death, which we are not commanded 
 to pray for; (compare 1 John v, IG, 17, with Hcb. x, 20 to 31.) 
 Again: Peter tells us of some that have forgotten tliat they were 
 purged from their old sins, and even escaped the pollutions of the 
 world, through the knowledge of Christ, &c., and yet are again 
 entangled therein; and saith he, "it had been better for them not 
 to have known the way of righteousness, than after, they have 
 known it, to turn from," &c., (2 Peter i, 9, and ii, 20, &c., to the 
 end,) how could thqy have forgot that which they never knew % 
 Again : (Heb. vi, 4, to 7,) what higher altainmenls can one have 
 than are here menti(!Nied ; and (2 Peter iii. 17,'&c..) " If any man 
 thinketh he standcth. let him take heed lest he fall," 1 Gor. x, 12, 
 Rom. ix, 20, 21, Heb. \\^%. Observe^ there were six hundred 
 thousand Jews, all well, ictive men, ;&c:y which came out of 
 Egypt with Moses, and. one was in as fair a ^'^y for Canaan as 
 another; and God promised as positively to can^y them to the 
 pTomisedJand, as ever he promised to carry the saint from earth 
 to heaven; only four ^ot through the wilderness. Aaixm and 
 Moses died on the mountains, and Caleb and Joshua reachedxthe 
 Jtjsired country. But all the others, who it appears, were onc& 
 
 A 
 
 •\' 
 
 X* 
 
"38 • . ■ 
 
 favourites (rf heaven, from Paul's talk, 1 Cor. x, 3, 4, &c. As 
 EsaUh«meyaU drank of Christ, the spiritual rock, &c, and 
 veuomf if hern tempted him," &c, ver. 9 and « thus they al 
 K ^n fell n the wilderness." And Paul addeth, moreover, that 
 S^sethinl "happened unto them for examplas, and were mitten 
 Sr S'monit^^ ver: 11. Now, what need^of saints being 
 Smlished,^ftheVo be no danger^ 
 
 of rest? Paul -Avas -afraid of faUing, ix, 27. But- observe, 
 though GjTd had promised-to carry the Jews to Canaan, &c., ye 
 the?e wia condition implied, Num; xiv, 34, " And ye shall 
 know my breach of Promise." That was a condition implied, 
 Sih not fully expressed before. Gen. xvn, 8, 28, ^^^i^ 
 .25 Heb^ xi, 2, Exod. iii, 16, 17, &c., Lev: ^-^vi, 27, 28. &c. 
 Hirk^ " If VGu will not for all th>^ hearken unto me (saith God) 
 bS walk cdntmry unto me, the^il will walk cor^trary unto you 
 Sn fnry,and1[, even I, wi/chastise you seven times for your 
 gi^^' Now. if all things are decreed riglit straight forward, hovv 
 S the Jews waHc contrary to God^ And li not; how could 
 Slwalk contrary to them ? God helpr thee to^consider thi|, 
 if there bo rib condition implied; and likewise, Exod xm, 17, 
 Num xiv 21, 22, 23, 24, «&c. "Because those men, which have 
 ^mTgloiy, and niiracles which 1 did in Egypt 'and inji^ 
 •Serness; and have tempted me now these ten timesj and M-c 
 : t^larkmd to my voi(!e, surelr they shaU not^s^ ffic land 
 which I swear untoUeir fathers," &c., verse 34. (-od help you 
 totakewarniiigbvfRci Jews,for itasevidenttjrlh accordmgto the • 
 words of M^s?s, '(Deut. xxviii,) that great blessmgs were pro- 
 mised, if tl(e nation would obey, and curses in X^psequenee of. 
 disobedieiice, which ideas were confirra:edm the dying speech of 
 . JoshuaAxxik .20,) which was fufilled according to the book of . 
 j3.^ When it went well with the'Jews, we« they ^wero .. . • 
 servlT- God ; but when they did evil, Gpd_ sold them mto the ,„ 
 . hajds of theii enemies. God help thee to compare the prpmisfes 
 ajd threatenings in Deuteronomy, with the book^of J»idfs <&c. 
 And observe God's dealings thenceward, and apply that to Matt, 
 vii "24. &c., and observe the gospel, for we are to take warmng 
 by God's dealings with the ancienis, and square our lives ac- 
 cordingly, because to judgement Avemu§t .come, and be judged 
 with smct justice, and receive sentence accordmglj^f eUher '^me 
 -ye blessedord^jart ye cursed," Matt..xxv, 34, 41, &<^ ^Ngw 
 observe if' I am guilty, I must have pardon here, -and then it 
 my lifc'ftom the lay of forgiveness brings forth ^opd truiV from 
 a holy heart, it is fight; consequently, the reward mu$t ensuo. 
 
 (: 
 
 
 8- 
 
 .*. 
 
 / 
 
,/ •■'- 
 
 X-.. 
 
 As 
 ., and 
 ey all 
 r, that 
 written 
 being' 
 I land 
 ►serve, 
 c, yet 
 
 shall 
 ipiied, 
 , xxiv, 
 8. &e. 
 I'Gckl) 
 ito you 
 ir your 
 J, how 
 'could 
 )r this, 
 liii, 17, 
 h have 
 
 in th* 
 
 I: 
 
 id Mvc ^ * 
 ic land 
 jlp you 
 I to the 
 (re pro- 
 snee of. 
 eech of 
 hook of . 
 y were , - 
 into the , 
 rpmisfes 
 ges, &c. 
 to Matt, 
 varningf 
 lives ac- 
 5 judged 
 ir'^come 
 Npw, 
 i then if 
 uiyfrom 
 St ensuo. 
 
 
 I 
 
 € 
 
 accordiRglyr But if. I tarn, and willingly love sin again, inv 
 conduct flowing from that evil desire, thus living and dying, my 
 . sentence must be accordingly, agreeable to the principles of true 
 justice; this is .the truth, i]3=- and you cannot deny it. Read 
 attentively about the good and evil^ervants, from Matt, xxiv, 46 
 to 48, &c., and xviii, 23, &c. 
 
 Observe, Paul exhorts Timothy to war a good warfare, hold- 
 if)g/tti/A and a good conscience^ which, saith he, "some havino^ 
 put away concerning faith, have made shlpivreck; of Whom is 
 Hymeneus and Alexander," ( I Tim. i, 19 ; John xv. J Christ 
 saith, " I am the true vine, and my» Father iii the husbandman • 
 
 ^ every branch in me that bcarcth not fruit he taketh away (ob- ^ 
 serve, he could not take them away unles^ they were there ;Vand 
 eve*y branch thht beareth fruit, he purgeth it, that it may bring 
 forth more fruit,'.' " Now ye are cleanV through the word which 
 I have spoken unto you.". Observe, a sinner is not clean, but 
 filthy. But if /these were made clean through the word of 
 Christ,, as just tnentioncdy then they were saints, |r^= and you 
 cannot deny itr Vcr. 4: « Abidle in me, and I in you. As th6 
 branch cannot bear iruit of itself, except it abide in the vine, no 
 mora can ye, except ye abide in me. I arn^ the vine, ye are the 
 ^ranches," &q. Vcr. C .^ «lf a man abide not in me, he is cast 
 lorth i^s a brjjinch, and k withered," &c. Observe, a sinner is not . 
 compared to a green tree, but a dry ; this couUl not wither e^ 
 crept It were green, and a branch, once withered, it is hardtamake 
 It green again; &c., but they arc gathcrciland barrted. Vecses 7, 
 8 ._ J' If ye abide in me, and my wwds' abide in you, ye shall ask 
 >vhat ye will, and it shall. bgdone unto you; herein is ray Father " 
 gltorified, that ye bear iT^ucii fruit,- so shall ye be my disciples. "■ 
 Ver, 9r « Coiitinue.yd in my love." Now, ye may see that the 
 five httle letters that are herein enclosed, which too many-people 
 
 „ overlook, and:, which fixes the sense of a great many scriptures 
 running pairallel through the Bible, &c., viz : » if and eth." Now 
 the Bibl^ runneth thus : i/' ye do so and so," I will do so and go, ' 
 
 . and iffe do so and s&, I will do so and so, &c. And again, "ei" 
 pa«ttense, we find but little in the Bible. But the scripture, in- 
 stead of making a yesterday Christian, it maketh a priSsent, every ^ 
 day Christian. Thus, he that beliebeth, htarcth, seeth, understand- • 
 €th,kn(meth, pursueth, watcheth^ hatL enjoijetfi, din^eiidureth. This 
 
 cannot 
 
i 
 
 • ■■■:-:■- ■:: . 40 • . ^" ■. 
 
 ■ / ■ •• ' ' ■; .■■■"■■. 
 
 *^ /Tnhnv 'ir 28 V Answer: Here: tho^saini is represented by 
 t i i^^de of a sLe^ bewaring and following a shepherd ; and . « 
 obseJ^c X promise is rttade, as before observed to a certain obe- 
 dienuharacter and here the pjpmise is to thosethat hear; hcarmg . 
 th not mean\bpping yo«?^ar^ or being ^-^l^««^"^'"lth 
 Uvc Zt it itnpleth giving strict attention to the ^object which 
 
 ^^uireththesaL; and/*.i^ ^^'"''''"'^^t^^'TZZ: 
 ninir the bther way, but a voluntary coming after. Ihcrelore, 
 Serira condition implied and expressed in this passage, viz : 
 hmrllfoUaw, and the promise is t6 that character. Of course 
 a badrsli'dcr doth not imitate it, and of course cannot claim the 
 prom ie but what he may perish ; may inm awap, according ta 
 
 . KSxxxiii, 18. "When the ^^r"^' J^ f^^,^ 
 from his righteousness, and commiitcth^ipiquity, he shall even 
 
 • ^^ oSrl • Thd death there spoken o^is temporal. Answer : 
 I'denV it, for the body will die, whether you sin or not ; and God 
 So meaneth the body, doth not say th« souf, but positively 
 ' ' declarcs;«the soul that siiieth, it shall die,'^ chapter xviii, 4.t _ 
 Sion : But the righteous man there spoken of is a ^d^ 
 righ£sman.' Answer: Ideny it,forhe^spnranpunccdang^ 
 :eousman by God, himself; -^^»^7\cai. hfe bo rig^^^^^^^^^^^ 
 iudrrment of God without saving faith? Godjloth not call a 
 wicked man good, nor a good man e^'ll ; yet you say^ hat him 
 -•^God he^^T^onouncSth righteous is only ^el^i^hteou.-^ 
 Pharisee. Oh, scandalous for any man to twistthe^senptures ^ 
 - thnsV TsVw look at it in your own glass ; se f-righteousness 
 bein^ wiclccdness, we will style it iniquity, and the man an im- 
 . ' Sus man, and'then read it, " when an iniquitous rn^n Wrneth 
 • • away from his iniquity, artd comtottcth iniquity, for K^s iniquUy 
 &c /shall be die." Read the aboVo t^vlce over, and then sound 
 • and see if there be any bottom or top, according t^.your exposi-, 
 " . tion. Leaving your shameless^constfuction, I pass on to ansvver 
 ^another objection, which may be urgedfrom Romans vni, 38, 39, 
 ' where Paul saith, « I aip persuaded that neither death nor Me, 
 ' nor angels, principalities, povvers,thingsT)resent or to come nor 
 height, nor depth, nor any other m-fl/^r^ shall be able to separ- 
 ' ate us from the love of God," &c. , . ^ ^, 
 
 Observe, though P»ul spoaks of a second cause not; being able 
 •^ ■ to^separate us from the enjoyment of God's love, yet hd does ^not 
 Wbut that we may separate ourselves by diso bedience ^hgv^ 
 
 sia Sin is not a feature, as somep^pplelalseljr think ; bm s^n 
 
 - is a hon-conformity to the will of God. If you still say that su» 
 
4i 
 
 is a creature, l^ask you what" shape it is in, or what color it is of, 
 for haw many eyes or wings it hath, or whether it crawls like a 
 ■^ sna^e? Paul doth not term it a creature, but agreeth with St. 
 '' John, where IjLjijsaith, " Sin is the transgression oC the law, and .' 
 ' where there iaf^Taw, there is rio transgression ;" and being not 
 without law to God, but under the law of Christ, the Chrititian 
 ■ still feeleth himself conscientiously accountable unto God, 
 m" and you cannot deny it. 1 Johniiij^^4; Romans iii, 20— ^iy, 
 15 ; 1 Corinthians ix, 21, for Wo read, not that a good rpan l^U^th 
 into" sin every day^ arid stijll is in the way to heaven, being a child< 
 of God, but to the reverse. , 1 J[ohn iii, 8,'*' He that'committcth 
 '' sin, is of the devil" John viii, 8, " Whosoever commiftcth sin, is 
 the servant of sin ;"*crse 30, '• If'thc Son therefore shall make 
 you fl*ee, ye shall be freo indeed." Homans.yi, 18, " Being then 
 made frde from siii, ye •became the servants- of righteousness ;" 
 ver«e 20, *' For' when ye were the servants of sin, ye were free 
 . from righteousness ;" verses 22, 23,/' But now bein^Mnade free 
 froit}. sin, (&c., for the wages of sin is death. ""^ 
 
 Any person, by reading Psalm Ixxxix, may plainly discover 
 that the promise rnadc therein to I)avid,'as in the jjerson of Christ, 
 was not altogether without conditipn, by coiripdring the pjomisc 
 from.^i'crses ,19toJj\, &q., to 38. -From that, cithci' there is a 
 contradiction in the Psalm, or else ji condition, must be allowed'; 
 for one part saitlr that, i' His seed and throne shall endure fov 
 
 €ver,' 
 ground," A'erscs 
 
 and^ another part, ^' Thou- hast ' cast his" throne to tho 
 44, (fcc. Bijit, observe, most people when 
 quoting' this Psalm to prove once in grace always in grace, read 
 <Jhus, verse 33 :." NeVGrthelcss, willi not utterly take from them, 
 nor snrier my faiflifulriess to fail," which is a wrong quotation. 
 He docs not say in the plural, he w^l not take it from Ihcni, but 
 .fhHft^^ingular, wiU i\ot utterly take from /tm ; that is, from Christ 
 Jesus, as David frequently represents Christ. Compare this 
 Psalm .vi'th 1 Chronicles xxviii,. 6, 7,. and 1 Kings ix, .4 to 9, 
 where undeniably you will find the condition. , 
 
 Objection : " I have loved thd& with an everlasting lov6," nnd . 
 
 ' "He that believeth hath ^everlasting life." Ansvvcr : The life 
 
 ■there spoken of is_the love, of God, which is 'called everlasting, 
 
 becauseit is his.eternal nature, which all those that believe enjOy ; 
 
 yet G^, being holyf cannot behold iniquity with allowance, and 
 
 of course his jiistice cries against it, and demjknds Satisfaction, It 
 
 must be, that if I lose that life, 
 IS to God who 
 
 change^.but return! 
 
 that the nature ot it does not 
 gave it, by my out-sinning the 
 
 '^1 
 
 day or r^ach of mercy, &c. But, says one, can a man sin beyond 
 
 ' '. ■ ,;:.■'■-■ " '.''■■ .*- '' . ■■ ;■'"."'■ 
 
 ; It V - , " 
 
 -— -■»«-S»--r— - 
 

 42 
 
 iho love of God, or out of the reach of mercy? Answer : Wo 
 read that God loved the world, and yet that there is a sin unto 
 death which we arc not commandedf to nray for when ono com- 
 nfitteth/Jphn iii, IG, 17 ; 1 John v, 16/ Those who may read the 
 above, that have enjoyed the comforts of religion jn their own 
 souls, when Ihay are faithful to God they feel his love,, and enjoy 
 the light of his countenance; and ^ mountain pf trouble appears 
 as a hill, and he surmounts it with delight, and; cries in thojpoet's 
 language: 
 
 V^ '■ ■ ' - • - .. ■ ' 
 
 •■. - : "Give joy ori?rief,{?'iveease or pain, ■' ^ _^ ^_ 
 
 ^ ~^~T~^ 'Tjd<e lite or friends away, T *.T / T. " ;^^ 
 
 But let me find them all again /-J.\j, 
 
 ' la that eternal day." V*' 
 
 ■ « They feel the truth of Christ's words, ( Johp vii); 12,) "fee that - 
 
 ■ follovve'th mc shall not walk iu darkness, but shall have the ligl^t 
 of life.". I3ut when they letdown their watch, their strength de- 
 parts, like Sampsorfs when shorn, and their enemies get the 
 
 ' better, A hill of trouble appears as a. mountain, and they feel 
 like one forsaken ; and, on reflection, conscience lays the blame ; 
 rwt on God, like the" doctrine of decrees, but on them, alid they: 
 haver no peace until they repent and do lli^ir first.work,^iz., to go 
 to God as a criminal, and yet as q beggar, broken-hGartej[i,'wM- . 
 ling to part with the accursed thing; then they find the Lord to 
 lift upon them the lig[ht of his countenance, anditheir peaceful 
 liDurs return. Theytake their harps from the? willows, and cry,* 
 like the ancients, " Our soul is escaped as ai>ird from the snare 
 qf the fowler ; the snare is broken, and we are escapeil." 
 
 Query: Who ever fell from grace? Answefi We are in- 
 formed (1 Samuel XV, 17,) that when S:iul was little in his own 
 eyes, Gpd.exafted him to be king over Israel ; and (x, C,) \xhen ' 
 Samuel anointed him, he said,'t' .The Spirit of the Lord will come 
 
 '~ upon thee, and thou shalt prophesy, and shalt |?e turned into 
 another man," &c. Verse 9, we rejid, moreover,; that God gave 
 
 ' him another heartj &c., and what sort of a heart God gives, I 
 leave you to judge." And God seenied to prospei^ Saul while he 
 was humhle, xiii, 12. It appeareth after two years that his heart 
 got lifted up with pride, .and the Lord sent him to utterly destroy 
 the Aiualekites, and all things belonging thereto, according to the 
 commandment by Moses ; but Saul rebelled, and committed a 
 .sin thereby, which was as the sin of witchcraft and idolatry, xv, 
 -23^ — After this the Spirit of the Lord depart e d from him ; and 
 afterwards Saul murdered himself in the field of battle. And we 
 
 ■■^- 
 
 ■ ^ ' 
 
 1^ 
 
 'v*'- 
 
 TTC 
 
-''■-'./-/ 
 
 1^ 
 
 o^- 
 
 43 
 
 read, no niUrdercr hath eternal lifo abiding in him, and that mur- 
 j derers hereafter shall bo\shut out of the holy city, xvi, 14, and 
 xxxi.4; iJohniii, ir»; U<j\(olationxxii, 15. But, »aith one, Was 
 not David a man after God'js own heqjt, when committing adul- 
 tery and murder ? Answer : No, for God hath not the heart of 
 an adultprer nor a murderciC^ And nj^ain— no murderer hath 
 eternallifoabidinj^'inhim, 1 JbHniii, IT). And supposing David 
 was a manl' a(ter God's own heafWhcn feeding his father's sheep, 
 
 ' that is no ^igni he was when conttnitting adultery and murder, 
 
 ' any more tha^rt if 1 Were honest aoT0,n years ago, and then turned 
 thief, am Jibnest still because J WH? once; this is the truth, 
 |l3=and you cannot deny it. But ob^rve, the Lord was displeas- 
 ed witlr D'avid, being angry With the/ wicked every day ^ and 
 there is n(i account that the Lord put a Way David's sin until ho 
 confessed 'it, &c., 2 Samuel xi, 27— xii, 13 ; and all backsliders, 
 who sinc(l!rely repent, may receive pardon as David did, &c. 
 But yet tjiero is no scripture that saitli thcY shall be brought to 
 repentanod irresistibly, whether they will of not; for God will 
 have yolijntcers for hcaveti, or none at all, Revelation xxii, 14- 
 17, Wej cannot with reason suppo.se tliat a king would choose . 
 'an enemy as an ambassador with an embassage to rebels, but a 
 
 , friend. Neither can we suppose, with propriety, tljat Gcrfl or 
 Christ.wbuld call ah" oneniy=^ child of the d(5vil — to go and 
 preach ajid do miracles, but. a friend. Yet wa find in Miatthew 
 X, that Judas, with the others, waS positively called,' and com- 
 manded to preach, andhad power to rai^o the dead, heal the side, 
 and castiout.de vils, ^'. And the twelvewentout, and returned, ' 
 &c. It jspeaks of them collectively, but not individualh', doing 
 miracles' till after-Christ's resurrection. Chapter xix, Peter saith, 
 
 -_« We have forsaken all, (not /,) and followed thee ; what §hall 
 
 #jvehavey therefore?". Christ answereth, (verse 28,) "Verily, (or 
 
 certainly,) I say unto you, tliat ye which have 'followed me in_thc 
 
 rcgenerdtion, when the ^on of man shall sit in the throne of his 
 
 glory, yje also shall sit u'^n twelve thrones', judging the tvyelyo 
 
 .'tribes ofl Israel." jNow, 1 a*, how. they could follow Christ in 
 
 (he re^elieratiqu except theyjwiere regenerated, i. e., born again i • 
 
 ^Doth It hot mean Judas fot one, seeing there were twelve apostles, 
 
 twelv^ thrones, and twelve tribes— ;a throne for each ? But it • 
 
 • appearet|h that the tlwones were protnisedon conditions of over- 
 coming,! (Revelation iii, "21,) and ^hat Judas forfeited his title by 
 disobedifence,&c. But, saith one, t thought Judas was raised up 
 
 widked 
 
 iJ 
 
 .: Mi 
 
-•Oi 
 
 •■:■■'■••■■.". ..■'•:.-44 ■ 
 
 education, and set up their opinion for tho standard, and attempt 
 to bend the scriptures to it ; but that will not dp,for truth will 
 stand when error falls, and of course our tenets should correspond 
 with tho Bible, which doth not say that Judus was always evil. 
 But Christ convoys an idea to tho reverse, when referring (John 
 xiii, 18,) to Psuhfi xli, 9, where David, is speaking of Judas, as 
 in the person of Christ, and saith, " M [mown familtarfrmid, in 
 whom I trusted^ which did eat of hiy bread, hath lifted up hi« heel 
 against nic." Here Judas is not only styled Christ's frit-nd, but 
 J bis-familiar one, in whom he trusted. Now, can we suppose, with 
 propriety, that Christ would be familiar with the deceitful, and 
 mit conlidencc in them? No, methinks ho would have set a 
 better cxanijJlc. 
 
 Objection : Christ sa>;s, John vi, 70, " Have I not chosen you 
 twelve, and one of you is a devil ?" 
 
 •^ Answer : Homctimes Christ spoke as man, and sometimes as 
 God. and God frequently speaks of ibiugS that arc not as though 
 they'werc. For instance, (Rev. xiii, 8,) we road that Christ was 
 a Lainb slain from the foundation of the world, and yet he was 
 not actually slain till four thousand years after 
 
 Again. Uod said to Abraham, "'f have made thee a Aithcr of 
 many nations ;!' when ho was not the father of but one child, 
 Ishmael. So Christ, foreseeing, as God, that Satan would enter 
 into Judas, sjiokc it, as if it was in the^prescnt tense, though it was 
 not really so' for some time after. There was more ti'ust put ia 
 Judas than in thc'olhcr apostles, he being made treasurer. „We 
 Lave repealed accounts of Peter, James, and John sipning; but 
 
 " ,110 account that Judas did, until six days defure the Passoter, John 
 ' xii, Mark-xiv^ 3. AVhen our Lotil was in the house of 3imon the 
 leper, which » appears to be Judas' father's house, a woman ca^jp 
 in toanoint Christ, &c., arid it appears that Judas felt a 7/«cmA,. 
 covetous disposition arise, and from that no doubt he was calleil 
 • a ihicf^ and had the bag, for he was never called a Wxxd before ; 
 and Christ gave him a gentle rebuke, and it appears that Judas 
 got alfronteci, by his complying with'a suggestion of Satan. Sa- 
 tan was not really in h'im yet j only te^mpted him. And going 
 out tho same day, he made a bargain, (John xiii, 2, and Mark 
 
 ": : xiv, 10,) like some ministers^ saying, '• What will ye give rne, 
 ^ and I wilMeliver'him ijnto you," &c. Some people make scrip-' 
 ^- ture, and Say, whom Christ -loves, he lovestothe end,(to,the end 
 of what^) There are no such vvords in the Bible. In Johnxiii» 
 
 V V 1, we.read thus; "When Jesus knew that his hour was come 
 that he shoii^ld depart out of Jhis world unto U^^ Father, having^ 
 
 
 / '■-■■*: 
 
 y:- 
 
.. -^ ._^ 
 
 
 
 lovftd his own which wcro in the world, he loved them unto tho 
 end"— namely, thg night in which the sacrament was instituted 
 *-Judas beinf( present, &c., received tho «op, afkr which Satan 
 
 . entered him, verso 27. And now it may bo said, in the full sense 
 of tho word, that /le was a tlrni/, and not A^/«rr,.unh^ss yoti allp^v of 
 his beinjv one befon-, and anotlier (snterin!,' into hini now-^and so 
 making^ a double d(ml of him— and what sort of beirig that may 
 be, I cannot toll. '^ , ^ ' , 
 
 - Obioction: I think if Judas htxil rtgerieyation, or was over a 
 friend to Chri.st, us you talk from Matt, xix, 2H, 2(1', anil Psalni 
 xli, 9, that he has ffono to glory. Ans\yer : No, ho hnsT riot for 
 Chpist affirmed, " Wo to that man, it had been j^oed fur J»im tliat:^^^ 
 hfi had never been born." Mark xiv, 2|i% Imko xxii, 21,22, 
 .A^ain, wo read Judasmtirdered himself; and (no murderer hath 
 eternal life abiding in him.') Objectioi^ I do not think one that 
 is given to Christ can bo lost. Answer; Then .you do not bo- 
 lievo the Bible, for we read (John xvii, 12,) that Judas wmgitcn 
 to Christ, and yet ho is lost, and styled a son of /;m7//io», which . 
 moans, a son of destruction ; and (Acts i, 24, 25,) /'\vherG tho t 
 eleven, surviving apostle* chosQ Matthias tofilj ijp Judas' . 
 sphere, no more, nor no Jess than whal Judas did ; rircy prayed ^ 
 thus : " Thou, Lord, which knowethlho hearts of all men, shew 
 whether of these two thoii hast chosen, that ho may tako part of 
 this ministry, and apostleahip, from whif^K Judas by transgression . . 
 fell,^' &c. Now, if Judas were always a devil, ^which could 
 not be, for ijicrc must have been u mno ho begyn fo be one,) 
 
 , why would tlie^^ieUoose a good wa« to fill up a devil's place '^ 
 Observe, there were twelve parts /f the milnistiy, nnj the apos- 
 tles being accountable persons to God. Julias fell by transgres- 
 sion, (for where there is no iW, there is no IransgfesSion.) Now, 
 what did he fall from? An cikl profession**? To fall from an v 
 old profession, is no transgression at all : for transgression is sin, ^ 
 which implies the violation of a known 1^\V.; of course, falling 
 by transgression, implies losing something which invaluable, by 
 rnisconduct, «&c., this is the truth, jt^' apd you cannot deny it. 
 "But," says one,"! do not like your talk, for yoii destroy my 
 comfort: and it is a discouraging doctrine against gettihg rev 
 ligion, if one thinks they can lose it after they get it." Answer r: 
 I might on the othQ?^,hand, or in another case say, that it is dis- ■ ; 
 cquraging against^'^etting money, or buyirig this farm, or thaf 3^^ 
 hbrse, for perliaps'il may be squandered, los^joi^ die ; therefore 1 
 would npt try for them. ^ What would you pink of the man that 
 would stop and be negligent at ^ctch objections? People tein- , 
 
 '^ 
 
 '-^ 
 
 
, 'k' 
 
 4G 
 
 \Torally do not term such things diacouraginp: so as to ffoo; nm! 
 mfthinka none will make that reply, but those who love and 
 plead for a liitlr. sin ; pno leak will »ink a ship. 
 
 Objection ; Solomon was a wiiio man, and yet did many thrngs 
 wrong- and yet wrote Ecclcsiastes afterward, from which wo 
 may infer, no doubt he is happy. Answer Solomon no doubt 
 was a wiie man, above all the kings of the earth, and yet becai'no 
 tho greatest /«o/ by abusing hi» wisdom; for after that (3od-hnd 
 done so much for Solomon, Solomon turned and committed sin; 
 anda(Xordingto the Mosaic law, was worthy of temporal "catU^ 
 in yitY- respects : first, he made an ajfinittf w'Hh l*harao"h, kuig^ 
 trf Kgypi; secondly, took his daughter to bo his wife; thirdly, 
 mado «^t«i/J( with ilinun, king of Tyro; fourthly, fell mlote 
 with heathenish women, who turned his hertrt Irom (Jod; lifthly;, 
 fell inl^) violatn/. Me had fmr gods that ho >vorshipped himselt. 
 nnd others for his icives. When Solomon was young, we road , 
 Ibo Lord hvtd him ; hut now ho was t)ld, wo read the f^rd was. 
 ntifrri/ with him, and ho is angry with the wicked every day. The 
 Lord endeavoured to recluthi Solomon; first, by. mercy, and 
 then by iilUiclion ; and rjrised up three adversaries for that pur- 
 pose; but Solomon wowW not hear, but went onJ» step tarthcry 
 arid attempted to A/// Jeroboam, who arose and fled to Egypt; 
 and as tho Scripture leaves Solomon, he died in that state, with 
 murder in his hetrt, as he attempted to slay the innocent; and "no. 
 murderer haih eternal Vife abiding m him." Ajld.therc is no ae- 
 couht of Solomon'a repentance, but that he died in his sins ; and 
 our liord intimates, that if we die in our sin?, where he is^ we. 
 cannot come. And David's dying words to ^olomon, were, *' If 
 thou seek the Lord, he will bo found of thee^ but if \\\o\i forsake 
 him, ho >^ll cast thee off" forever." Solom^ii souglit the Lprd, 
 and the Lord apj)eare>'l to him twirc; afterNVards he forsook God, 
 and there is no account of his return as before observed ; arid as 
 for believing that Ecclesiastes was wrote afterwards, 1 no more 
 believe Solomon could write when ho vva/fe dead, thanl believe I 
 could : and to evade this answer, and sayy Solomon wrote it when 
 he was old, 1 reply, it is no more than vfuy old man tliat swears 
 t/r gfts drunk can do, to cry out vanity of vanities, &c., ^yhen 
 their lives are burlhensonH); but vv'hat makes the.beauty of Ec- 
 clesiastes is, to see lha^?i young man could cry out vanit?/, which 
 is so contrary to 7ialufe^ when nature is so fond of it: and aS for 
 the book of Proverbs, any person may discover they were wrote 
 bef ort i the building of the templ e , by turning to 1 King s iv, 3% 
 &C., and before much of his wickedness. You need not «y, 
 
 
 > 
 
 ■ ■ 
 
 ■- 
 
 t 
 
•; o. .'- 
 
 t ■..■ 
 
 47 
 
 If 
 
 that l-tnid, that Solopon is g(^ne to hell, I dU\ not afRrm «ft ; but 
 I take Solomon whcro the scripture doth, ami leave him whcro 
 tho Bcripiuro doth, in the hand of a merciful (iod. Asking' why 
 Uie Ihble is so particular fo mention all tho fiootl conduct of 
 Solomon, and then this bad conduct, if ho repented why was not 
 that put down? Turn to tho history ofJosephus, niul it leavci 
 Solomon if possible, in u worse situation than the Bible doth, fee. 
 Somo people blame mo for /lohli^i^ to vrrfcctiori, and at tho 
 fame time they hold to it stronger than I (lo ; nnd moreover, for 
 not holdinir to the final jirmnrrnncr. of tho saints ; which asser- 
 tion I think is wron^', for I think there is danger of ytt//<//^ away 
 — therefore 1 hold to periet>erajUe,ii^ nfid tney cannot deny it 
 , Hut they hold, a man cannot pet rid of sin. Hero, therefore, they i 
 Iiold to ;itT«"''''''^«A'" J" ''•'") ^^^^ ''*cy hold to a falling from grace* 
 trf course, this is tho Irutli, JLj'and they cai;ihot deny it. ISome 
 have hoard ministers pray to ( lod, that the p«Oplc might be sancti- 
 fied from all sin ; and thet\ told them that they could ntt^get rid 
 gf all sin. 'Vhm Was a Clash. People fre(|ucntlv foel good dc- 
 
 sins," 
 
 sires from Qod to get rid of *'all sins," (James i, 17,) and yiMi. 
 think they canwrt obtain tiic blessing, so pray^in unbelief for it, 
 We read, that whatsoever'is notof /a<7A is 5m ; therefore if I hold 
 with thctn, 1 should prn'y thus, " Lord save me from part of my 
 siris now, |nd at death take them all away," &c. But this dotli 
 not correspond \Vith the Lord's prayer, which cojnmaruleth us to 
 pray that Clod's Kingdtnn may rome, and his wlU bo doncj &c., asf 
 in heaven ; and wo delivered from m/. 
 
 The kingdom of God, wo read, is n#ineat and drink, but , 
 righteousness, peace, and joy in the Holy Ghost. And Pauljj^ 
 sailh, this is the will of God, even your sanctification; and if a™ 
 inkn be delivprcd from all evil, there is no sin left. And what is 
 the benefit to pray for it, if we cannot have it ? But in obedience 
 to tho commandment to pray for deliverance from evil, Paul be^ 
 sought God to sanctify the '1 hessalonians wholly, and to preserve, 
 their whole spirit, J5ul,-andl)ody blameless, unto the coming of 
 Christ, (I 'I'hess. v, 23 ;) ant|; again, verse IG to 18, he coni- 
 mandeth them to rejoice evermore, ptay without ceasing, in every 
 thing give thanks, for this is the will of God in Christ Jesus coqr 
 cerning you. Matt, v, 48, Christ saith, " Be ye perfect, even as 
 your Father which is in heaven is perfect ;" i. e. for a man in our 
 sphere, as perfect-as God is for Godwin his sphere. Again, " Be 
 
 comniandment is to lovo 
 mind, and strength, and 
 
 ■■N- 
 
 r"" 
 
 <(' 
 
 body, 
 
 our neighbor as ourself," &^. And blessed be God, the promise 
 
t •: 
 
 .•■"'■■';■■■•.■■■•■ ■■'■":':■■■•: "48 ' ^--^V: ' ■:'':T;-:,\'',-'" 
 
 is equal to the commandments, for God hath bound himself by a 
 promise, (Ezek. xxxvi, 25,) « Then will 1 sprinkle clenn water 
 upon you, and ye shall be clean ; from all your filthmess, and 
 from all your idols will I cleanse you, a new heart also will I 
 give you," «S&c. Again, (Psalm cxxx^ 8,) the promise is, that 
 " Israel shall be redeemed from all his iniquities." John viii, 12, 
 -Christ saith, " He that followeth mo shaU not walk in darkness, 
 but shall Mq the light of life." And again, God hath promised 
 by the hai?a of Moses, thus: "I will citcumciso thy heart, and 
 the heart Of thy, seed, to love the Lord with all thy heart," &c,, 
 and thy neiWhbtJr as thyself And Paul speaketli of the oath and 
 promiso of Godj two immutable things, in \vhichitis impossible 
 for God tollie. Now, if God cannot lie, then he cannot do all 
 things, especially that which is contrary to his nature. If so, 
 then°the abpve mentioned promises are equal to the command- 
 ments, and God is bound by the law of his nature to perform the 
 same. This is the truth, ITJ" and you cannot deny it. 
 
 Objectiori: David saith, "There is none righteous, no, not 
 one." Answer: True, yet we read about righkous Ahc\, and 
 Lot's righteous soul, (2 Peter ii,' 8, Matt, xxiii, 25.) Objection: 
 Solomon saith, " There is no man that sinneth not." AnswCT: 
 True, but John saith, " He that is born of God doth not cbmrilit 
 sin;" Objection: Paul saith, « I am carnal, sold under sin;" 
 yet he was a saint. Answer: Paul addeth elsewhere, " that tho 
 carnal mind. is enmity against God, and ig not subject to his law, 
 neither indeed can be, and to be carnally minded is death." 
 Again^" Christ came to save sinners, &c., of whom I am chief" 
 Now, to take these expressions together just as they stand, you 
 might prove that Paul was one of the worst of men, in the way 
 to death, and at the same time one of the best apostles in the 
 way to life, &c. Though Paul saith, I am carnal, sold under 
 sin, yet it cannot be that he was speaking of himself, as a holy 
 apostle; hut was describing or rehearsing the language of one 
 under the law, as you may see, Rom. vii,,l : "I speak to them 
 that know the law," &c., but chap, viii, i, 2, Paul saith, "There 
 is therefore now no condemnation to them which are in Christ 
 Jesus, who walk not after the flesh, but after the Spirit, for the 
 law of the spirit of life jri Christ Jesus hath made me free from 
 the law of sin and deathJ' And now, if Paul was made free, he 
 could not be groaning under bondage at the same time, unless you 
 can reconcile liberty and slavery together. Paul saith in one 
 place, ''I robbed other churches'" Now, to take this passage 
 just as it stands, you might prove that Paul was a robber ; if so, 
 
 *- 
 
^uid not the government hangliiroif he was here, as they hang 
 
 robbers, &c. \ 
 
 And to take any particular passage you may prove almost any 
 doctrine, if it be not taken in connection with the context, or gen- 
 eral tenor of scriptuie. But as the Bible doth not plead for sin, 
 but condemneth it, commanding us to be holy in heart and We, 
 &c., therefore we should not plead for sin as though we loved it, 
 and rolled it under our tongue as a sweet morsel, but should be 
 smi»<wmns or Bible men ; for Paul telleth the Romans, to whom 
 some think Paul made allowance for a little sin, inferring it from 
 the 7th chapter ; but, by the by, they should remertiber thatPaul 
 talketh thus, " being justified by faith, we have peace with God, 
 chap, V, 1 : vi, 18— 22,^he saith, "Being made free from sin, 
 &c. and being now made free from sin, &c. Well, says one, 
 what next ? Answer : Any person by reading the epistle pt Joja 
 y may find a sufficiency of proof to convince any candid mmd: that 
 the doctrine of Christian perfection in love, is a Bible doctrine, 
 duery ; How far can a man be perfect in this life? Answer^ 
 A man may be a perfect;?inner by the help of Satan, U-f* and 
 you cannot deny it. Now, if a man can be a perfect sinner, why 
 not a perfect saint? Shall we not allow as much power to God 
 to perfect his children in his own nature, whiqh is love, as the 
 devil hfs power to perfect his in sin? &c. But, says One, answer 
 the former question, and likewise, who ever attained what you 
 are talking about? Very well: I'll tell you; I think a man 
 * cannot be as perfect as Gd» except it be for men in our sphere, as 
 r God is for God in his sphere ; for absolute perfection belongs to 
 God alone ; neither as perfect as angels, or even as Adam before 
 he JeUf because I feel the effect of. Adam's fall; my body being 
 mortal is a clog to my soul, and frequently tends to weigh down 
 toy mind^ which infirmity I do not expect to g:et rid of until my 
 spirit returns to God. Yet I do believe that it is the privilege 
 of every saint, to drink into the spirit and nature Of God : so far 
 as to liver without committing wilful, or known, or mftjicious sins 
 ag^nst God, but to have love the ruling principle within ; and 
 what we say and do, to flow from that divine principle of love 
 within, from a sense of duty, though subject to trials, temptations 
 and mistijces at the same ume ; and a mistake in judgment may 
 occasion a mistake in practice— -I may think a man more pioui 
 than he is, and put too much confidence in him, and thereby be 
 brOi:^ht into trouble. Now such a mistake as this, and many 
 'Other similar ones I might mention, you cannot term sin with pro- 
 priety; for when Eldad a«d Medad prophesied in the camp, 
 ■■.'■, ;.•■■■ ^^:---'^-.D.: ■ ..■.*■ ■ 
 
 T: 
 

 .#:v 
 
 Joshua mistakitigr in his judgment, thinking they did wroag*, oe^ 
 casioned a practical mistake, requesting Moses to stop them, d&c., 
 which was not granted. Observe, one sin shut Moses out of 
 Canaan, of course one sin must have shut Joshua out. But as 
 God said, Joshua wholly folk>wed him, and whoUy /uo\ being 
 jpar^/y, and as he entered Canaan from that circumsta,nce, I argue 
 that a mistake following from' love is not imputed as a sin. 
 Again, as we are informed that Christ was tempted in all re- 
 spects like as we are, Heb. iv^ 15, yet without sin, and can br~- 
 touched with the j%c2m^ oioxxx infirmities^ &c. Again, as we are 
 commanded, James i, '2^ to coUnt it all joy when we fall* (not give * 
 way) into divers temptations. And if the devil, or wicked men 
 tempt me, and I reject and repel the temptation with all my lieart, 
 how can it be said that I sin 1 Am I to blame for the devil's 
 conduct? I can no more prevent my thoughts than I can pre- 
 vent the birds from flying over my head ; but I can prevent them' - 
 from making nests in my hair. 
 
 Some people expect purgatory to deliver them from sin; but 
 this world, methinks, make discord in heaven. Others think 
 that death will do it. If death will deliver o?^ from the last of 
 sin, why not two^vfky not all the world by the same rule4 So 
 IJniyersalism will be true, and death have the praise, and Jesus 
 Christ be out the question? But death is not called a^rinui. but 
 is styled an en^mj^^ and it does not changeilaxi disposition of the 
 mind. All that death does is to separate Uie sovlhoTa. the body; 
 therefore, as we must get rid of the last of sin, either here or here- 
 after, and as but few in America allow of purgatory, I suppose 
 it must be here. If so^ then it is before the soul leaves thebodyi 
 eOnsequently it is in <ime, of course i^r« death. Now the query 
 arises, how long first ? Why, says one, perhaps a minute before 
 the soul leaves the body. -Well, if a minute before, why not 
 two minutes, or an hour: yea, a day,")a week,ampnth, or ayear^ 
 or even ten years before death— or even now? Is there not 
 power sufficient with God, or efficacy enougli in the blood of 
 C^irist ? Certainly th6 scripture saith, all things are now ready ; 
 now is the accepted time, and behold now (not to-morrow) is the ^ 
 day of salvation. To-day if you will hear his voice. Bemem- 
 ber now thy Creator in the days, &c. And there bding no en- 
 couragement in the Bible for to-morrow, now is God's time^ 
 U^ and you cannot^ &c. ^ Observe examples : " By faith |Iqo<^ 
 nvalked wiUi God (not with sin) three hundred years, {uid ha4 
 jthe testimony that he pleased God," Gen. v, 22, Heb. xi, 5; and ^ 
 Caleb and Joshua wholly (not partly) followed the Lord, Niiw. 1 
 
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iiiii 11. 12. Jotr likewise, Q^said, ^as a perfect man, and 
 Touiustnot contradict him; and though Satan had as mucH 
 power to kill Job's wife, as to destroy the other things, (as all 
 Scept Job's life was in h^ hands,) but ^f ^^°"g^^^ ^f 
 snare her for an instrument, or a torment, Job V/2--22, and ij 
 9^10 David was a man after God's own hearty when feedmg 
 his father's sheep, not when he was committing adultery, J Sam 
 SiV 14?ndxvi7^nr2Sam.xii,l^ Zachariasandfelizabeth 
 were both righteous before God, walking in all th^ comipandv 
 Sr&!5. bimele^s, Luke i, 5, 6. .Nathaniel was an^Isradi^^^^^ 
 indeci in whom there was no guile, &c., John i, 47. John . 
 ^ ttkiiff of himself, and those to whom he wrote, says, *' Herein 
 ^f love made perfect, and perfect love casteth out fear. 
 H^n iv 17 18 Again, of the seven churches ot Asia, hve 
 ISwmie reproof, but two had no reproof at aU, Smyrna and 
 ^ladelphiar why not if>hey had a little^ sin. _ The laUer was^ 
 hiehly commended, (JHey ii, 8, 9, and iii, 7,Vand so on, ^c^ - 
 ■amy: Must we not getrid of all sin before we go tQ^ glory? 
 Do not ire feel desires for it? Did not God give us those desires ? 
 Does not he command us to pray for it? Should wenot look in 
 expectation of receiving? Qoi help thee to consider v^iAout 
 prejudice the above impartially, as a sincere inquirer after truth, 
 let it come from whom it may, intending to improve conscien- 
 tioudy, as for eternity : Amen. Says one, do you think a man 
 can know his sins forgiven in this hfe, and have th^/vidence of 
 his acceptance with God ? Ans^yer : We are ^^}i^ 
 Abel had the witness that he was righteous. Gen. iv, 4, Heb. xi, 
 4. Enoch had the testimony V, 5. Job said, « I know that my 
 Redeemer liveth,"( Job xix, 25,)^and« though he slay me ye 
 will 1 triist in him." .David said, "Come unto me^all ye tha 
 fear the Lord, and I will tell youAvhat he hath done for my soul. 
 
 « As far as tKeeast is from the west, so far hath the Lord separ^ 
 ated our sin? from us." Psalm Ixvi, 16 Peter said, (John 31, 
 ««Lord,thou Imowest that I love thee." J^^^ ^aith, " He tha^^ 
 .telieveth on the Son of God hath the witness m himself, 1 John 
 T 10 Matt, i, 21 , ^* J6SUS shall save his people" (not in, but) 
 "'from their sins."' ^Again, (John iii, 8,) "the wind^bloweth 
 where it listeth, andf thou hearest the sound thereof &c. ; so 
 . is^tery one thit is born of the spirit.". The wind, thiugh we do 
 not see it, we feel and hear itj and see the effects it produces,--it 
 waves the grass, &c. So the Spirit of God, we feel it, n gives 
 serious impressions, and good desires within our breast lor re- 
 ligion. Again- we hear it— an inuv'ard voice telling what is 
 
 
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 • ; light and what isslrTong; and the piore atterituin one^ives to 
 - . the inward monitpr, the more distinctly they wjLll hear ^^ 
 
 tin at.^ngth it will become their teacher. Ajrainj we may see 
 the effect it produces-r-somq that have beei\ pr0«d and profligate, 
 ^ getTeformed and become examples of pietH which change, 
 ^ money co^ld not have produced, &c. Says ofeij will acknow- 
 - ledge' the ancients coulePtalk of the knbwledgp, but inspiration is 
 now done awayjJherefore, it is nonsense- 16 Expect any such 
 thing^in this our day. iVnavver : We read (Jeremiah xxxi, 33, 
 , 34) of a tifae when aU shall know the Lord fron^ the least to the 
 • ^peatest; Nowj if there hath been a time past, Avhph people have 
 kn(^W.n God,andatime to come when all shall. kUwliim, which 
 ^ timeis not yetarrived, (Isa. xi, 9, Hfcb. ii, 14 ;) why- may not peo- 
 . pie know him in- this our day ? r^ature has ndt changed, nor 
 ■ God; and if matter still can pperjUe oh matter, whVnotspiritupon 
 ; spirit? Some people are-so mich like fools, tjbat they thmk;, 
 . they are not bound in reason to believe any thitag except th^ 
 Vcan comprehend it. This idea centres rjght in Atheism; To? the * 
 ^*feing which ceiMreheftds,il always gJreatef than the thing com- 
 ' prehended : meremrej if we could comprehend Grod, we should 
 ', be greater tM'n he, and of course* look dowta upon him with coh^ 
 ' tempt ^' but Aecause we cannot comprehend him, theii accprdinff 
 to the above ideas we must disbelieve and reject the idea of a God. 
 . The man who so acts, supposes himself to ,be^lie greatest, he 
 comprehending nil othermen or things, and of course he is God; 
 and many such a god %Te is, full of cdfeceit.— Observe, I can ' 
 1 know different objects by thq sensitive organs of the'eye, eat, &c., v 
 and tell whether they are animate or inanimate! arid yet hoiy 
 my thmking power gets the idea, or comprehends the same 
 througKlE^ medium of matter, is a thing I cannot comprehend ; 
 yet it being such a self-evident matter of fact, I ffliust assent to> ^ 
 the idea, &a But, says one, who knows these! things in this ' 
 our day? , Answer : The Church of England piaveth to have 
 the thoughts ol ih&x hearts cleansed by ih&inspimion of God's 
 \ Hdy Spirit ; and with^the Church of^Rome, icknowledgeth " 
 what is called the Apostles' Creed, a part of ihich runneth 
 thus, "I believe in the communion of saints, and m the forgive- 
 ness of sins." "Again, the above ideas are in thi Presbyterian 
 ^ Catechism, which saith^ « that the assurance of Gd^'s love, peajte 
 of amsdence, and joy in the Holy Ghost, doth accoijipjty or flow 
 irom justification, adoption, and sanctification in this life,'? (not in " • 
 i^B life to come.) 
 i Agreeable to the above, the Baptists, when going to the water) /^ 
 
 
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 tell how thif aisurarue was cowwttnicatei to their «n«&, iod when, 
 Ac The auakew Ukewise acknowledge that the tnie worship is 
 in spirit, (not in the outward lettet,) andan truth ; (not m,em)r)^ 
 and maiy other proofs might be brought,^ut let^ more suffice 
 tfnd that 1. in ymnmn hmk. ^ You feel tjie witness 411^ rtproof 
 sometimes for doing wrong ; now why may ^e^not, on^ pnn- 
 ciples of reason, admit the idea of a witness within, hke^ia^of 
 d<nng ri^ht; alsoof pardon from God through t;hnst,ana accept- 
 ance;. indnowIJiave asgood a right to SiSputo wbther theW 
 were any such lantt as Canaan, a? you.have to dasi^jito revealed 
 religion! for if I credit it, it is by huinyn ihformauon, and you 
 have jBS strong proof about re veftled reb^on,. And s^ch pwof a» 
 ^is in other affairs, in commop courtsof e^wty,. would, be allow- 
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 THB WATERS OP I.IP|: 
 
 BY JAMES MdNTOOMEHY. 
 
 Spr%iff op, O well, vweet foontain ! raring 
 
 And fnictify the dieaert Mnd ; 
 Sing, ye that drink 'ihe waters, sing ; 
 
 Tlieir dance along the smiling land, ' 
 With flowers adorn, with verdure dress, 
 The waste and howling wilderness. 
 
 Ho ! every one that diirsts draw nigh, 
 Painting iKrith sickness, worn ;iiiritti toil,'> 
 
 Let him who hath no money, buy "^ « 
 Both milk and honey, wine and oil, 
 
 Those fourfold streams of l^aradise, 
 
 Priceless because above all price. ■ ^ 
 
 Come to the pool: ye lame and blind I 
 Ye lepers ! to this Jordan come ! 
 
 {Sight, strength, and healing, each nfay find, 
 Aj^roach the waves, ye deaf and dumb ! 
 
 Their joyful sound ye soon shall hear, 
 
 And your own voice salute your ear. 
 
 In every form the waters run, 
 Rill, river, torrent, lake, and sea ; 
 
 Through every clime beneatibi the sun. 
 Free as the afr, as daylight fr6e, * 
 
 Till earth's whole face tne floods o'ersweep 
 
 As ocean's tides the channel'd deep. 
 
 As moved, with mighty wings outspread 
 God's Spirit o'er l^e formkss void, 
 
 SobethajtSpirit's-influenceshed . . 
 To new-create a world destroyed ; \ 
 
 Till all that died through Adam's fall, x 
 
 Revive in Christ who died for all, ^ 
 
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