VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

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Experimental religion the same in all ages.

ROMANS, vii. 9, 25.

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N this chapter, the apostle Paul gives us a very remarkable account of his own Christian experiences. The greatest part of the chapter must be unintelligible to those who have never experienced any similar exercises, and to many it will appear to be a chain of contradictions. While some thus judge, to those who have felt a similar security and conviction, and afterwards a similar operation of the principles of holiness, in a state of warfare with the remaining corruption of the heart, the whole description appears according to truth; and drawn with a degree of accuracy and just expression, which could not have been attained without the inspiration of the Spirit of GOD. As an

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introduction to the view which he had of himself in his own christian state, he first described what hi feelings were while in security, and what his apprehensions were when convinced of sin by the awakening spirit of GOD.

IT is one of the most common objections made against experimental religion, by the careless and the unholy, that it consists of enthusiastic exercises, according to the notions of fanciful minds and an overheated imagination. That indifferent ages, different apprehensions on these subjects have become the fashion of the time in which they were broached. That there have been as many kinds of enthusiasm, as there were periods of time, in which through certain external causes, fervor in religion became fashionable.

OBJECTIONS of a similar nature with the above mentioned, are often brought against the very existence of all evangelical piety; and some feel themselves so fortified by the supposed truth of what they assert, that they mean forever to oppose experimental godliness. In first meeting this objection it will be allowed, that there is, and in every age hath been enthusiasm; extraordinary fervors in things relating to religion; fanciful and ridiculous imaginations concerning Christian godliness, and a very sinful boldness of hope, where there was no scriptural evidence of Christian piety. It will also be allowed that these vain imaginations have been almost infinitely diversified, according to the constitution of persons; to particular situations and temptations; and generally, in some degree according to the fashion of falsehood in the day. But doth this disprove the reality, of experimental godliness ? No; it only proves that truth and piety have, another dangerous and extensive field of error to oppose; and while infidelity is

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combatted on the one hand; enthusiasm, with all its dangerous fervors and false hopes, must be watched on the other. The very existence of these counterfeits, is an argument for the probability of experimental religion. Error, either of doctrine or experience, will be various in its appearance. There can be no standard for error; and therefore we must expect to see it assuming every form, and subject to the control of fashion and circumstances. It hath been, and will yet continue to be so. From this diversity of error in experience, we hope to draw an argument of probability, in savor of a true scheme of experimental piety. If errors have been multiform, and without any mutual consistency, in different persons and ages; and if we can find interspersed through the whole period of time, and in a multitude of persons, a scheme of experimental godliness, harmonizing with the scriptures ; and the experience of all these consistent with each other, and of the same moral nature; we may determine that such things proceed from an efficient cause that is permanent and true. It is actually she case, with. respect to Christian experiences, in all instances, that they are of the same moral and holy nature; and though diversified in some circumstances, are essentially the same. Also, in those views and exercises of mind, which precede a genuine sanctification, there is a great degree of moral uniformity. Even in those ages, which were the most dark since the time of CHRIST there have been a multitude of experimental believers. This multitude of true believers hath been scattered through many nations broken into many nominal sectaries; and without any opportunity for conmunional intercourse, whereby their prejudices might be removed. Still, when they conversed or wrote, they expressed

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the same belief and feeling of experimental godliness in CHRIST JESUS. While differing in circumstances, in ceremonies, and in non-essentials, they expressed the same love, hope, faith, repentance, and delight in the holy character and perfections of GOD. It is generally allowed that the Christian scriptures contain a scheme of doctrine and morality; and it is also true that they teach us a scheme of evangelical experience, and of the common exercises of awakened minds before they become converted to a love of the truth. We, therefore, have from the scriptures the best advantage to judge of experience, and to determine whether the professed religious exercises of men’s minds are from the power and Spirit of GOD, or from their own fancy. As the apostle Paul was a chosen instrument for teaching the Christian doctrines; so he was also for elucidating Christian experience. The sum of his experience, we find concisely described in the seventh chapter of the epistle to the Romans. It is the design of this discourse to consider the views and exercises of Paul, as we find them described by himself; and as we proceed, to compare them with the apprehensions of the present friends of experimental religion. By the friends of experimental religion, is meant, those who believe, not merely in the truth of the scriptures, and in the fitness of a moral life; but in the awakening, convincing and renewing operations of the Spirit of GOD. Also, in a life of progressive holiness by the action of GOD, on the minds of those whom he hath called, whereby the work of grace, which he hath begun, shall be completed in glory.

To effect the design of this discourse, we will consider the following things.

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I. THE views which Paul had of himself, and the exercises of his mind, while he was a secure, and when he was an awakened and convinced sinner.

II. His apprehensions of the divine law, after his heart was changed by the grace of GOD.

III. The experimental exercises and affections of his Christian life, as they are described in this chapter, and in other parts of his writings.

1. WE are to consider the views which Paul had of himself, and the exercises of his mind, while he was a secure, and when he was an awakened sinner, and as we proceed we shall see the similarity of experimental exercises and affections in all ages.

PAUL, in the first part of his life, was a formal Pharisee. Not having given himself up to vicious and sensual extravagances, he lived in strict conformity to the rule of his own sect, and had a zeal for GOD, although it was not according to the knowledge of the gospel. But while thus strict; while he supposed that he obeyed the law so punctually as even to be a favorite of heaven; he was wholly unacquainted with the Christian temper. He saw nothing of the corruption of his heart; nothing of that selfishness and pride, which are sinful against GOD, and the natural disposition of all men. Therefore he did not know but he was in a false state; yea more, entitled to a very great degree of glory and blessedness as a reward for his precision in the external duties of religion. Whilst he had these sentiments of himself, GOD took a mighty hold of him by the power of his Spirit. An account of the extraordinary manner of his conviction

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conversion, and calling into the service of CHRIST, is found in the acts of the apostles; and it was a most remarkable display of the power and grace of GOD. To see an unholy opposer and bitter persecutor of the religion of CHRIST, thus strangely and totally changed, from hating to loving the truth; from putting to death all who professed a gospel faith, to become the most eminent preacher of the same gospel, was indeed a high display of divine power, and of the energy of truth, when brought home to the hearts and consciences of men, by the Spirit of the Lord.

AFTER he had become obedient to the gospel, by faith in the LORD JESUS CHRIST and repentance towards GOD; and had experienced the power of religion in his own heart, he was enabled to form a just view, and give a true description of his state, while he was secure, and when awakened by the Spirit of GOD.

Of his state when in security he gives the following description. " For I was alive without the law once."

THIS is a most admirable description of the state of secure sinners, whether they are sunk deep in sensuality, or whether they are depending on a self-righteous performance of external duties, while wholly destitute of a love of GOD, and of the truth.—Sinners who are sunk deep in sensuality are alive without the law.—Immersed in the world and its pleasures and interests, they appear to have lost a sense of invisible things, of an invisible GOD, of an eternity to come, and of its rewards. And when a sense of these truths is lost, the feeling of moral obligation is of course gone; for in persons of this

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description, a sense of moral obligation is kept alive only by fear of the punishment of disobedience. It is thus that we see sensualists and. people, who are devoted to the world, its interests and diversions, wholly insensible of divine truth. They are alive, or in a state of quietness, and without any apprehension of sin , guilt and danger. And when they hear themselves charged with iniquity in the sight of GOD, they disbelieve; when charged with a guilty character, they think there is no realty in the accusation; when threatened with punishment at the hand of a just GOD, they disbelieve the event, or accuse him of being unjust. Hence arises all manner of error and security in a life of irreligion. They have no sense of the obligation to godliness, nor of its real nature, nor of its importance for the glory of GOD, and their own highest happiness; and being insensible of these things, they of course, neither feel themselves to be sinners, nor in danger. Thus sensualists and thoughtless sinners are alive without the law.

THE same effect will be produced by a spirit of self-righteousness, which happened in the case of Paul. He says that touching the righteousness of the law, he thought himself blameless. He was careful in the performance of all external duties, and gave no attention to compare his heart with the divine commandment, and discover his total want of spirituality and a holy affection to truth and duty. Many are in the same manner alive without the law.— Contented with a visible formality, they have no sense that by the state of their hearts they abide under the wrath of GOD; and it is a very strange thing, to hear themselves charged with being in a state of condemnation.—Many in this way remain alive without the law, until the light of eternity convinces them of a fatal

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mistake. This is the genuine Pharisaic error, which hath led many to death. In every age there have been professors thus self-destroyed.

Of his state when awakened by the Spirit of GOD, and brought to see, his lost and miserable condition, he gives the following account. "But when the commandment came, sin revived and I died."

WHEN the commandment came."

By this expression we are not to understand that he did not know the law; or that he had not been educated in the literal knowledge of it from his earliest youth. He knew it personally in letter and doctrine, and thought that concerning its righteousness he was blameless. He had supposed that by the law he was directly going to a heaven of eternal bliss. He had supposed his own obedience to be so perfect, that even infinite purity would not accuse him; and in this apprehension he boldly persecuted and dragged to death, others who were not like himself in sentiment and in practice.

CHRIST said, " he came not to call the righteous to repentance," by which he meant, those who, in their own opinion, were not endangered and going down to death. Such could not prize him as a Saviour, for they saw not their need of his assistance, and therefore his call was more immediately directed to persons, who had other apprehensions of themselves.—It was directed to those who saw they were not righteous; but impure, guilty, miserable and condemned. He also said, "the whole have no need of a physician, but they who are tick." These were persons to whom the commandment never came. Although they had always lived tinder doctrinal instruction, and knew the letter of the

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commandment; yet through their own resistance, its power had been kept from their consciences. They had never feelingly perceived a present lawgiver, the spirituality of the commandment, or their own sin, guilt, and danger.

WHEN the commandment comes to the minds of sinners by the mighty and applying power of GOD, they have new views of the law, and of their relation to the lawgiver..—They see the reality of the moral system, of the moral law, and the holy character of the lawgiver.—They see themselves to be under an obligation which can never be repealed, and that there must be every right motive with the Almighty Jehovah to make his commandment glorious, even in the punishment of the rebellious. Fear and trembling are now excited, and they perceive themselves to have been blindly sporting with their own everlasting concerns, and the awful realities of eternity. A scene, which is filled with the most important, great and awful objects and truths, of which they once formed no conception, is now presented before their minds, and they tremblingly cry, " Lord what wilt thou have me to do?"

" Sin revived and I died."

They find themselves sinners, actually condemned by the law;—really filled with that temper which the commandment forbids;—and that all their actions, through life, have proceeded from the same disposition. To them this appears to be the case, even with the performances of external duty, on which they once depended, for their acceptance with the Lord, the judge. They find that they cannot repent and love GOD, at whatever moment a sense of safety shall require it, as they once supposed they could; at the same time they see that the

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inability arises entirely from the stubbornness of their own wills and the hardness of their hearts. They find themselves so filled with those dispositions, which are contrary to GOD and the prescribed rule of duty, that there is no place for an amendment to begin, unless it be by a change of their hearts; and they are even afraid of their own resolutions and prayers, because they see the whole to proceed from the same unholy principles of heart. They find, that if the law of GOD be just, they are justly condemned; and in such cases, there is no sensible peace of mind until they are rought to unconditional submission before a sovereign GOD; to see and feel, that in their case, he may and will do as he pleaseth; either be merciful because he can show mercy, or reject because the law condemneth.

IN most cases, those who are savingly brought home to the Redeemer by submission, are conscious of a burden being removed from the mind, the manner of which they do not then conceive. Although they have no hope and no joys in the light of GOD’S reconciled countenance, they feel a quietness that is new, and the removal of a distress with which they had been borne down. This is the quietness and peace of submission;—of coming and casting themselves at the feet of a sovereign GOD, and consenting that he should do his own pleasure. O happy soul, who hast thus submitted! This is the point in which sovereign mercy triumphs to take away sin and guilt. Although in different minds, there may be great diversity with respect to clearness and strength of exercise, yet in all who come to a Redeemer there will be a deep and serious feeling of these truths. They will he able to unite their testimony with the apostle

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that when a sense of the commandment came home to their minds and consciences, they saw themselves to be sinners, both by nature and practice, and that they were slain by the law.

ALL that can be written concerning the views, feelings and exercises of sinners, while secure and when awakened, is summarily comprized in the comprehensive description of the apostles, "for I was alive without the law once but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I sou₃d to be unto death." To answer the purposes of infinite wisdom, GOD took powerful hold of his mind, and made use of miraculous rneans for his awakening; also, the period of his distress was short compared with what, many considerate sinners experience; but this alters not the moral nature of the effects which were produced. In his security he was like other secure men with which the world is filled. In the period of his conviction he was like other convinced sinners, trembling, afraid of GOD and his judgments, and inquiring what he should do to escape the wrath to come. He saw the law to be real, and that it condemned, and held him under the sentence of eternal death. He perceived that the commandment which was given to lead holy creatures unto eternal life, wrought death in his conscience from which he never could deliver himself.

THOSE who, in the present day, disbelieve the power of GOD in convincing sinners, and that the concern and distress of mind which they often manifest, are unnecessary and proceed from imaginary causes, cannot reasonably believe Paul’s account of himself. It is true that miraculous means were used to awaken him, and GOD chose this method to be an evidence of the Christian

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religion, which was then newly promulgated. Still his distress did not arise from the miracle, but from the sight of a holy GOD, a holy law, a sinful and guilty heart, and the danger of immediately linking down to eternal death. These things are as objectionable in one case as in the other; as necessary in one as in the other; and in both, they are according to GOD’s usual manner of dealing with sinners, before he in sovereignty renews their hearts and gives them the peaceful hope of the gospel. Those who endeavor to suppress such apprehensions of themselves and their own case, are departing from the way in which mercy is usually sound.

2. WE will consider his apprehensions of the divine law, after his heart was changed by the grace of GOD.

THIS IS summarily expressed in the following words. " Wherefore the law is holy, and the commandment holy, and just, and good." Before the change of his heart, the best that he could say of the, law, was, " that he found it to be unto death." It appeared dreadful to him, considered as the sentence of his condemnation ; neither was there any thing in its nature, which made him love it. Still he was sensible that the sin he saw in himself had deceived and slew him, and that the law, in its penalties, was a true expression of the fruits of sin which he was exposed to suffer. But we directly find him saying this law is good; good because it is holy and just. It is excellent, and lovely, and to be desired; and he ever after, in all his epistles, extols, the commandment. Although he strenuously labored to convince sinners that the law could not give them life, and to draw them of from legal and self-righteous dependencies ; yet he repre

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represented it as good, excellent in its nature and requirements, and the only rule of the Christian temper. Also the only rule by which we are to judge whether we are sanctified and forgiven through the grace of GOD.

THERE is something very remarkable in the words of the apostle on this point. His description of the goodness of the law is introduced, With the word "wherefore," as a consequence drawn from some preceding premises. Wherefore, the law is holy, and the commandment holy, and just and good." The premises, from which the consequence that the law is good, was drawn, were that the law condemned him, considered as a sinner. He now saw the law to be glorious and excellent, and the lawgiver to be praised for that very sentence under which he had trembled. Once he judged of the goodness of the law, by the effects which it had upon his own condition with respect to happiness and misery; but now he determined it to be good from its holiness and justice; from his being slain by it; and by its spirituality, that was in opposition to those unholy principles which sold him under sin.

A HOLY mind hath no dislike of the law for its penalties; indeed, so far is he from this that it appears to be one of the highest excellencies of the commandment, that it both forbids sin and threatens it with punishment. The penalty is as necessary for the glory of GOD, and for the maintenance of moral government as the precept; and therefore all right minds will approve it, although pain be the penalty and they themselves the subjects. Pain is undesirable to good minds, but the prostration of moral rights, obligations and duties, as must be the case, if there were no penalty to the commandment, to such

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would create the greatest and most sensible pain, and therefore be the most undesirable event that could happen.

FURTHER, we ought to observe how carefully he guards all that he wrote on this point, lest he should be understood to cast a reflection on the law of GOD, he says, " that when the law came, sin revived and he died—also that he found it to be unto death." Lest he should be understood to cast a reflection, he immediately adds, "wherefore the law is just and good." Then he subjoins by way of question, " was then that which is good made death unto me? GOD forbid. But sin that it might appear sin, working death in me by that which is good; that sin by the commandment might become. exceeding sinful."— THE blame of the undesirable effect is cast upon sin, that is, upon those voluntary sinful principles and exercises which he had found, in himself. He gave all praise to the lawgiver and the law, and took all the blame to his own evil heart, acknowledging that his sinful principles and the practice which flowed from it were exceeding sinful.

THUS the apostle Paul expressed the new experimental views and affections which he had towards the divine law; and implicitly bore his testimony, that GOD would be glorious in executing the threatening, on all such as do not become of an obedient spirit.

THE ideas before mentioned, perfectly accord with the representations that have been given by experienced persons, in every age and at the present day. The change of heart that is given by GOD to his people, in every time and place, brings them to one sentiment and feeling on this important and discriminating subject— Those who have been afraid of the commandment

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now love it. Those who have thought it too strict, now think it, in every respect reasonable. Those who have wished to lower down the commandment, now see it to be necessary, and are ready to bear their testimony in favor of all its strictness and its extension even to the thoughts of men. Once they disliked GOD, considered as lawgiver, and were ready to wonder how a perfect being could give such a commandment; now they read the law with inexpressible delight, that they may thereby learn his character and come to a more clear and intimate acquaintance with his nature, counsels and requirements. From thinking that it is a burden to be under such strict limitation of duty; they are changed to consider it as a privilege, that there is a commandment given by the infinite wisdom of their heavenly Father, which in all cases teaches them what is their duty, and how they ought to act. Such persons are made of an honest heart and with to do right. They feel that imperfect creatures are very incompetent to direct themselves, and it is a great relies in their inquiries for duty, that they may go to the law of a Father, a Redeemer and Judge, to know what state of heart and what actions are right. There hath been a kind of Christians, in every age, who have had these apprehensions of the divine commandments. They see so much imperfection in themselves, that they hardly dare to avow before men that love of GOD’s law and that mourning which they feel when they find it violated; yet they experience some precious seasons, in which they can say these things before GOD in their closets, while they confess their own imperfections, and pray for grace, that they may live in a manner more agreeable to their duty.

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DAVID, in a very great number of his Psalms, expresses his high opinion of the divine law—his delight in the character of the lawgiver—in the reasons why GOD hath given a law—and in the precepts and in the duties, which are enjoined. Indeed the Psalms of David contain a very complete description of the experimental affections of a holy mind towards GOD and his commandments; and considered as such, they ought to be much read by Christians in their seasons of self-examination; and those who cannot adopt the sentiments as their own, do herein find a mark that they are not sincere. The same experimental sentiments concerning the divine law were expressed by all the ancient saints whose moral feelings are described in the old testament. Nothing filled them with a higher pleasure than the word and the commandments of GOD. They freely expressed their pious transports in view of a holy commandment, which is binding on themselves and on all the creation of GOD.

WHEN our blessed Saviour came on an errand of grace to a guilty world, and declared that all men were condemned by the law of GOD; and that his great business was to purchase and offer a free salvation from the penalties of the commandment; he still asserted the excellency and the obligation of the law. "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: But whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." We have the most explicit

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testimony, that the glorious Redeemer and head of the Christian Church delighted in the law of GOD; and this it witnessed by his words, by his personal actions, and by his obedience in suffering unto death. All his true disciples have been like him in their love and obedience to the law of God. The same approbation of the divine commandments is to be found in all the sacred writers of the Christian dispensation. Those who have been friendly to experimental religion, from the time of CHRIST down to the present time, have agreed in those things, which have been the subject of consideration in this discourse. And although immense multitudes, some of a formal and same of a sensual and secure character, have put away the power of godliness from themselves, and endeavored to explain revelation so as to make men safe without the power of godliness; there have also been a great number, who have received the Christian religion, in its spirituality of affections, and in purity and humility of practice. Those two kinds of people have often been mingled together in the public and visible Church; but we know that the tares must grow together with the wheat, until the time appointed for their separation. On the most thorough examination we find, that kind of religion, which by way of distinction, hath been called experimental, hath been espoused by many in every age. Although in every age, there have been enthusiasts, and such enthusiasts have had no uniformity in their wild and overheated reveries of imagination, nor any appearance of humility; yet the sober friends of experimental piety have been uniform in their opinions of religion in the heart. They have believed in a depravity of heart which leads men away from GOD.—in an awakening and convincing action on the mind, whereby sinners

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are made anxious, trembling and inquiring. That GOD’S usual method of bringing sinful creatures into the kingdom of grace, is by the action of the law to lay them prostrate at his feet, and teach them they are justly condemned, and altogether unable to deliver themselves, without the unmerited influence of infinite power and goodness.—That there is a change of disposition and taste, produced by sovereign power, whereby they love GOD rejoice in his commandments, and feel their happiness to consist in honoring the divine name and keeping his word.—That those who are thus changed, are weaned from the world, humble in themselves, hope in divine grace, believe and rejoice in the Spirit of GOD, become obedient and prayerful in their lives, and hope for their supreme happiness in the enjoyment of GOD himself.

IT may be proper for me here to observe, that when those new apprehensions of the divine law take place, which have been mentioned; there will also be new apprehensions of the glory of God, the lawgiver. The beauty of his character will appear to be infinitely glorious; his kingdom to be right; and all his dispensation to be good. The new formed heart will rejoice in GOD, and become an obedient subject of his grace and holy influence.

A more particular consideration of the experimental exercises and affections of Paul’s Christian life, as they are described in this chapter, and in other parts of his writings is reserved for the next discourse.

WHAT hath now been said ought to lead all those to a very serious inquiry, who doubt of the

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reality of experimental religion, as it hath been described. The holy scriptures certainly represent, that many who have gospel light and Christian instruction, shall fall short of final salvation. Those who attempt to live a moral life without experimental religion, will probably apply these descriptions to such as are openly profane and immoral; and to persons who appear to pay no regard to the means of instruction; and grace. That the description is truly applied to those, so far as the application can extend, no Christian or believer in the holy scriptures can doubt; but whether it doth not apply further, is the question to be determined? We are told, that not only the openly profane, and those who neglect the Christian means, shall fail of eternal life; but that. others will say to CHRIST " Lord, have we not prophesied in thy name, and in thy name call out devils, and in thy name done many wonderful works " In another place CHRIST tells us, that no man could cast out devils in his name, and at the same tune lightly speak evil of him. These must probably be very moral persons, and yet CHRIST says, that he should say unto them, depart from me for I know you not. ,We are also informed of those "who have the form without the power of godliness" of the Pharisee, who prided himself in a visible regularity of life, and still had no Christian humility—of works which do not justify in the sight of G0D.—of those who go about to establish their own righteousness, and are ignorant of the righteousness of GOD; with a great number of other descriptions, in the writings both of the prophets and apostles, which speak of a defect in the hearts of men, while they profess to believe the truth.

WE also find the people of GOD represented to possess a warmth of heart in divine things,

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which leads them to be much in prayer, and in free conversation on the interesting subjects of faith and experience; and as possessing a spirit of devotion which weans them from the world, and carries an evidence that their hearts and affections are placed on the things above. And this is represented to be the fruit of an indwelling influence of the Spirit of GOD, which is not granted to the world. It is not conceived how all these things are reconcilable, with the notion that experimental religion is enthusiastic and unnecessary for a safe hope of eternal life. Certainly, by these considerations, those ought to be led to a very serious inquiry, who discredit that work of the Spirit whereby men are convinced of sin, become new creatures, and are converted unto CHRIST. Although they know nothing of these things, in their own experience, and do not by their cursory attention to the subject, see the need of them; they ought at least, seriously and candidly to inquire, whether they may not be mistaken; whether they have not fallen into some misapprehension of the nature of vital godliness, which blinds their eyes and exposes them to an irretrievable mistake. Doubtless they feel disgusted with such a kind of religion; but it is the natural character of men to be displeased with the spirituality of devotion. It must be expected, that many will entertain a very favorable opinion of themselves, who will be disappointed, on entering the other world, to find that they wholly overlooked the power of CHRIST’S gospel. And they ought to be greatly solicitous on this subject, when they find that the apostles, and a multitude in every age since their time, have believed and have found their consolation in the manner which hath been mentioned. And it will be allowed, even by their opposers

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that this multitude have been self-denied to the world and their own pleasures, meek, of a sober conversation, and people who appeared to be filled with a love of the souls, of others and to be seeking portion beyond the grave in the presence of GOD. May all who read be enabled by the grace of GOD to consider and see.— AMEN.