VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

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s the principal design of the apostle, was to corre1 some errors into which the Gallatian Church had fallen, thereby departing from the faith and practice in which he had instructed them; he begins his epistle with asserting the divine origin of the gospel, and warns them, though men or angels should teach another gospel, not to receive it. In doing this, he did not pretend to exalt himself or his own reason as being better than the reason and judgment of other men; but gives the whole glory to GOD. To show that the glory belonged to GOD, he

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says that the gospel which he taught as not after man. It was not such as the reason of any man would contrive, and therefore above his own invention; also, that it was not such as the heart of any man would love, unless spiritually sanctified by a holy influence from above. Therefore, not having either strength of reason or goodness of heart naturally, to instruct them as he had done, it never could have happened, unless he had been divinely called, and furnished and made willing by the mighty power of GOD. Is we allow, that he was thus called, enabled and made willing by the efficacious grace of GOD, it proves the very point which he wished to establish. That his gospel was not after man,—not from himself—not a human invention received from any other man; but from the revelation and grace of GOD. He further says, that the gospel is so far from being after the natural dispositions of men,. that it is impossible, at the same time, to gratify these and to be a faithful servant of JESUS CHRIST. "For is I yet pleased men I should not be the servant of CHRIST."— And experience hath always proved what is here asserted; that it is impossible to be faithful to CHRIST, and by the same means to please men. The truth faithfully delivered will reprove them,—alarm their consciences—forbid their sinful indulgences,—and put them under uneasy sears and restraints. It is natural to be displeased with those who are the cause of pain, even when they are in the faithful and conscientious discharge of their duty.—Nothing will prevent some degree of this prejudice in unholy minds, but a lively sear of eternal death, and a sense of their present and immediate exposure to it. In such cases, they become willing to hear, for the sake of escaping misery, and feel those to be

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most their friends who tell them the truth with the greatest plainness.

IN further discoursing from these verses, I shall principally enlarge on those words—"The gospel which was preached of me, is not after man; neither received I it of man."

IN these words the apostle appealed to the moral nature and tendency of the gospel, and of the doctrines and duties which it contains, as evidence that it was not of human invention, but must come from GOD himself. This is a very important truth, and I am persuaded, that the more it is considered the more clearly it will appear, that the gospel of our LORD JESUS CHRIST hath a divine origin, in the power, wisdom and grace of GOD, most wonderfully displayed; and that without this cause, it never could have been published and received by mankind. I do not mean at present to argue this from the miraculous evidence of divine truth; but from the moral nature of the gospel, the doctrines it contains, and the duties which it enjoins. Neither would any considerable number of men, ever have received this scheme of truth, if they had not been led to it by the sanctifying power of divine grace, which is a revelation of JESUS CHRIST in the soul, entirely different from any attainments of human reason, while the heart remains unsanctified by the power of the Holy Spirit.

I WILL endeavor to illustrate what I intend in a number of particulars.

1. THE doctrine of divine sovereignty, is not after men, or according to their natural disposition, nor could it have been received from that disposition, which all appear originally to possess.

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WHOEVER understands the gospel scheme of salvation, must be sensible that it stands wholly upon divine sovereignty. GOD S represented acting sovereignly in determining that any shall be saved—in appointing to whom he will extend his grace—in the manner and the time when this shall be done—and in defining the obligation of creatures, and the duties they shall perform. This is not only asserted as a reasonable doctrine in speculative belief; but to be saved the heart must accord with it, so that those who are redeemed by this gospel, do chuse the Lord to be a sovereign.—They delight in his absolute supremacy—their sense of safety and happiness stand. on this truth, and they do not wish happiness in any other way. But this is not after man, nor was it ever originally received from fallen men. Men chuse to be sovereign themselves, and have a natural preference to their own wills, above the will of any other being. We find this to be a natural disposition in old and young, high and low, rich and poor; and when from any external circumstances they are necessitated to submit, they consider the necessity as an evil. This forced submission to the providence of GOD Almighty alters not the case, for in such instances, they consider submission as an evil. We know that there are some who are brought to exercise a submission on other principles, and in a manner happy for themselves, but all such are ready to acknowledge that it was given to them by the grace of GOD, and is not after their own natural hearts.

I THINK every candid person, who knows his own original disposition and hath discreetly observed human nature, must allow that the submission to divine sovereignty in all things that relate both to this and the life that is to

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come, is not after man. Also, that a scheme of truth to which this doctrine is so essential a pillar, could not have been received, from any one, or from any combination of men, who heartily delighted in it; unless their minds are changed by the power of divine grace. If changed by the power of divine grace, this is not after men, but from GOD; and if not changed by divine grace, they never could have assented and endeavored to enforce on others, such a scheme of faith, and such a method of being happy. If they might possibly, through the power of rational conviction, go so far as to allow, that submission to the absolute sovereignty of the divine will is right; still they never would go farther, as this gospel doth, and inform us, that this is the highest happiness of creatures. A submission to absolute sovereignty, even in GOD himself, is the last thing which a sinful heart yields.— There may be the submission of necessity—there may be a pretended and hypocritical submission, in order to avoid a greater evil; but a sinner never yields a peaceful submission. This is not after man, nor is it received of man; and to consent to it, there must first be a revelation of divine truth in the gospel, and a revelation of divine grace in the heart.

2. THAT weanedness from the world, and derivation of a supreme happiness from invisible things seen by faith, which the gospel directs and enjoins, is not after men; nor could it ever have been received from men, unless they were divinely taught by GOD, either in their own experience, or as inspired instructors of the world.

FOR the truth of this observation, I may also appeal to what we have seen and felt. There is no class of persons—men in no condition

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appear naturally and spontaneously to look for their supreme happiness to the things of an invisible world; or to be denied to the things of this world, in that manner, which the gospel requires.—The youngest actors go to the world for happiness. The longer they continue in it, the more naturally their views are turned this way, and even disappointments and afflictions will not cure the evil. We do not see men naturally coming on the stage of action, with such a faith in invisible things, as makes them real and happifying to the mind; but it is quite the contrary. Their appetites carry them away from all consideration of futurity, while they are seeking, indulging, and loving present things; and the longer they experience the world, even with all the forbidding circumstances attached to it, the more difficult it becomes to be thus denied.

IF to the representation now made, it be objected, that there are those, who apparently exercise this self-denial, and look to the invisible world and to an invisible GOD as their portion; I need only to answer, that all such will really yield me the point of truth which I wills to confirm. All such will readily own, that the gospel which hath changed and given them new views, new desires, new pleasures, hopes and expectations, is not after men in any sense. Nor after or like to their own original desires and feelings; but that when they were infinitely unworthy, they received a new temper by the sovereign and sanctifying grace of GOD, and that they did not receive it after the wisdom of men, nor according to the way in which they had proposed to themselves to be saved from the wrath to come..

AMONG those who are not willing to make this acknowledgment, we do not find a disposition to be denied to the pleasures and interests of the world; nor a natural disposition to look to another world to which the gospel calls us, for their supreme portion of good. It is therefore, not supposeable that any man or combination of men, could be so friendly to this gospel, as to offer and urge it on the acceptance of mankind; unless taught it by their own experience from divine grace; or by revelation through the power of the Almighty, that they might become instructors of their perishing fellow men, in things which it is of infinite importance for them to know. Paul had received the gospel in both these ways; by an eminent degree of sanctification, so that his own daily experience taught him it was from GOD; also by a special inspiration that he might be the instructor of mankind unto eternal life.

3. THE meekness, humility, and low opinion of ourselves compared with others, which the gospel enjoins and makes necessary evidence of our belonging to CHRIST, are not after men—not agreeable to the natural disposition of the world; nor could these truths have been received from men in their natural and unholy state, without the special interposition of the power of Almighty grace.

THE evangelical precepts on this point are many. There is, first, the example of CHRIST himself the great head of the Church, washing his disciples’ feet, and after he had done it, saying, "know ye what I have done to you? Ye call me master and Lord and ye say well, for so I am. If I then your Lord and master, have wassled your feet ; ye also ought to wash one

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another’s feet. For 1 have given you an example that ye should do a I have done to you. Verily I say unto you, the servant is not greater than his Lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye is ye do them." By performing this humbling service, our Saviour strongly inculcated that meekness, humility and low opinion of themselves compared with others, which ought to be found in all his followers. There are many precepts and descriptions which enjoin the same. But whosoever will be great among you, let him be your minister or servant. Whosoever shall exalt himself, shall be abased; and be that shall humble himself shall be exalted. For I say to every man among you, not to think more highly of himself than he ought to think.—Be kindly affectioned, in honor preferring one another." Paul with all his great attainments said, "unto me, who am less than the least of all saints." This meekness, humility and preference of others to ourselves, showing them all respect and kindness, and ministering to their good by our own self-denial, is enjoined through the whole gospel. But is this after men? Is this temper and practice according to the natural feelings of he world? Where do we find those who appear naturally to delight in such laws and duties ? It is with great pains and labor that men are kept, even in that state of society, which controls them from overbearing and destroying one another. Impotence, pride and a self-assuming arrogance of will; a disposition to rise superior and make others subservient to their own happiness, is the natural inclination of man This evangelical humility, is not after men; but must come from GOD. Both the laws enjoiring it, and the actual exercise in a Christian temper must be of divine

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original, by the inspiring and sanctifying influences of GOD’s Spirit.—Men will not ordain laws to condemn themselves; nor will they describe a system of moral virtue that is repugnant, and of course condemns their own natural dispositions unless they are impelled to do it, by the energy of GOD acting on their minds.—It hath been the constant labor of infinite power and wisdom, from the time of man’s apostacy, to preserve even in their doctrinal knowledge, that scheme of moral virtue which is enjoined in the gospel of JESUS CHRIST. Men have been always going away from the laws of humility, indulging pride, and attempting to build up themselves at the expence of other’s peace and interest. So great is the evidence of this, and that the character generally and naturally applies to men, that if the world were to see any one, who perfectly complied with evangelical precepts in the things that have been mentioned, they would either reverence him greatly as a character formed by the special energy of GOD, or they would attempt to destroy him in a rage excited by the reproof which they must feel from the sight of such an example. JESUS CHRIST gave the example to the world, and those who did not reverence him as one come from GOD, were embittered by the reproof of his example and precepts, to thirst for his blood and take his life.— it was because neither his character or precepts were after men.

4. Such a love or our enemies that we can do them good, even when they are doing evil to us, and sincerely desire their best interest and pray for them, when they use us despitefully, seeking our ruin, is not after man.

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THIS is wholly a divine doctrine, and from heaven and from GOD himself. It is such a degree of moral virtue, that the Heathens did not even ascribe it to their gods; much less in all their boasted system of moral virtue, did they ever enjoin it on men. The gods of the Heathen were described by their votaries, as being full of the most implacable enmities and revenge, on supposed injuries; and, in this respect were formed by the corrupt imaginations of men on the model of their own depravity. This was not because reason did not always justify a benevolent and forgiving spirit; neither was it because there was not from the beginning, evidence enough that such a spirit is most excellent— most worthy of an intelligent nature—and most conducive to general happiness; but the bitterness of the heart prevented men’s inquiring for evidence of such a temper.—It was not after men, nor according to their hearts to pity and love their enemies, and do good in return for evil. While they proudly gloried in being rational creatures, they followed their own hearts without right reason. And the world hath been filled with the effects of this corrupt temper, and with the works of enmity, retaliation and revenge.

IT is the first thing we see in children, when they have attained an ability to show by actions the bitterness of their little hearts.---Gratify their selfishness, and they will appear to be innocence itself; but do to them what they suppose to be an injury, and deny their pleasures, they will strike, imprecate and revenge. Every one who hath had the care of governing young minds, however much biassed and blinded by inordinate natural affection, must allow this truth, and confess the care that is necessary to

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inspire the principles of forgiveness, even so far as is necessary for common civility; and this falls altogether short of evangelical piety.— This temper grows up with mankind, and its unhappy effects increase with their opportunities; and though much art may be employed, and many endeavors to hide the evil feelings of the soul; yet they are constantly breaking through the disguise, so that we may see the natural character of men with certainty. It was in view of man’s natural character, that the apostle takes occasion to celebrate the benevolence of GOD in giving his Son to die.—"For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die; but GOD commendeth his love towards us, in that while we were yet sinners, CHRIST died for us.—For if while we were enemies we were reconciled by the death of his Son, etc."—Such love and benevolence is required in the gospel.—CHRIST himself gave an example of it, and enjoined., all his people to follow him; so that without being in some degree partakers of his spirit, they have not the proper evidence of their forgiveness and acceptance; but it cannot be pretended that such a temper is after men, or natural to them.—They are continually contradicting it— they do not like to have such a disposition urged upon them, and to be reproved for their want of it.

CONSIDERNG what human nature is, there is no reason to suppose that the laws of Christian forgiveness and love to enemies, would ever have been publicly enforced on men as the necessary qualification for eternal life; or that the want of this temper would have been represented as exposing to divine wrath, unless it had been done by the special injunction of the supreme

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moral governor, who can raise up instruments to declare his will, and subject of his grace to

exemplify the divine beauty of the character which is enjoined. He also can form instruments to .express to others the happiness which his people experience, by an obedient conformity to the example of their Lord and Saviour.

5. THE universal holiness in body and spirit, and consecration of our whole souls to the glory of GOD, which the gospel requires, are not after men.

THE gospel laws are, "be ye perfect, even as your Father in heaven is perfect.—present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not conformed to this world: but be transformed by the renewing of your mind.—Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of GOD." It is not after men’s natural dispositions to give such laws as these and a multitude of others, which require perfect holiness—the reign of piety in the heart—every action to be performed from the purest motives—and a consecration of ourselves, in the exercise of all our powers and faculties to the glory Of GOD and the good of his kingdom. It is not after men to write by way of precept a scheme of religion, which glorifies GOD and humbles the creature so much—which places all men on a level in the divine sight—which speaks to the greatest in the same language, that it speaks to the least—declares all to be accountable creatures, reproves the vices, of all in every condition, the high and the rich, as well as the low and time poor; and describes all transgressors, who do not come to the meek and humble temper of the gospel, as going to eternal ruin.

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HAD this gospel come from any man or combination of men; such requirements of holiness—such freedom of command, and threatening to persons of every description, would not have been found in it; for in such case the compilers would have shown some savor to their own imperfections and sins, and some flattering complaisance to the great ones of this world, on whom they were dependant. When we read the gospel, and observe the holiness it commands—the challenge it makes on the affections of the heart—the reproofs which it gives to kings and subjects—to priests and people—the spirituality which it requires every day of our lives—how it calls all our thoughts to heaven and eternity—how it humbles our present pride, and reproves our love of the world, with its honors, interests and pleasures, we must not only determine, that it is not after man; but also that no man or combination of men, could have enforced such a scheme of doctrine and practice, in any country whatever, without meeting the vengeance of a sinful world, if they had not been protected by such miraculous evidence of its divine origin as we find related in the scriptures of truth. Doubtless, we ought to consider the mighty works, which accompanied the gospel revelation in the beginning, not only as evidence of their divine authenticity; but also as means of protecting those, who were the instruments of communicating it, from the violence of those who hated their doctrines.

6. THE gospel is a revelation of grace from GOD for the forgiveness of sinners. There are many things in the manner of bestowing this grace which are not after men, and which evidently bespeak its origin in the infinite wisdom

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and mercy of GOD; and that our knowledge of it, must be wholly derived by a revelation from him.

THE wisdom of men would never have conceived such a way of atonement as the gospel proposes, through the blood of CHRIST a divine person. Sinners are willing to have mercy and grace, but they do not desire it in the way of holiness; and when they come to understand the method of recovery, they stand as much opposed to it, as they were to the law which condemned them, and which made the gospel necessary for their relics.—Salvation and redemption are pleasing words to all men, when the law and their own consciences are threatening them with punishment; but the terms on which salvation is offered makes the difficulty in being saved.

T HESE terms are not after men, nor were they received of men, but from GOD, who hereby shows himself as holy in forgiving sin and receiving the transgressor to eternal happiness, as he was in forbidding it, and in sentencing the sinner to death.

FURTHER, as this gospel denies all merit to those who are saved, it is not after men, but directly repugnant to the wishes of human nature.

WE find by experience how natural it is for men to place a sort of dependence on something which they can do for their own relies. When conscience convinces them of sin; when the Holy Spirit awakens them to see their miserable condition by nature, and the impropriety of their past lives; and they attempt a reformation, they naturally place a dependence on this reformation, as a reason why GOD should be merciful. After a conviction of sin hath taken so strong hold of the mind, that they are sensible of their need of a Savior in their own case, and that

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there must be an exercise of grace in bringing them to heaven; they still hang upon an expectation from their own merits, and think that is they could make themselves some better than they now are, the grace of GOD would forgive the rest of their unworthiness and guilt. This temper is in direct repugnancy to the scriptural ideas of salvation by free grace. The reformation is necessary—the attendance on the means is necessary; but not to make ourselves more deserving of divine grace, for this never can be done. An apprehension that GOD will be merciful, if we can make ourselves some better and more deserving of grace than we now are, is stepping into the ground of self-righteousness and our own merits, and dividing the glory of grace between CHRIST and ourselves; and therefore, in full repugnance to the gospel method of deliverance by free grace and that alone. Reformation ought to be attempted as a matter of duty, and as our only preparation for the holy life of heaven; but not under an idea that any betterment we can make in ourselves merits the divine savor to forgive the remainder of our sins. Thus in this respect also, the method of salvation by free grace is not after men, or such as their unholy hearts would either have devised, or consented to inculcate as the only way to eternal glory. And, my brethren, if we go through the whole evangelical scheme of doctrine and practice, we shall find that it is not after men; and there is no reason to suppose that it could have been in a single instance received through the instrumentality of men, if he had not inspired and sanctified some, thus making them instruments to declare his truth to their brethren, even in contradiction to what had been their previous feelings.

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7. THE representation, that is given in the holy scriptures, of the eternal blessedness of the heavenly life, and which is agreeable to the feelings and wishes of the people of GOD, is not after man.

IN the writings of the Heathen, and of all those great bodies of mankind, which have professed their systems of belief and practice, beside the Christian, there hath not been any one, which hath given the same account of the nature of happiness in the invisible and future state, as we find to be explicitly declared in the Christian scriptures. Others have in general, professed a belief of a future state. Most of the Heathen have done this; but when we came to examine their ideas of this future happiness, they place in amusements and employments very similar to those which are in this world; only in some degree purified from rustic grossness and open crimes.—The Mahometan errors, which have spread far in the world and which acknowledge a future state, have placed its happiness in a degree of sensuality, that far exceeds the most luxurious scenes of a sensual world. And if we examine all others, beside the Christian, we shall find that they describe a condition of future happiness, in the same kind of enjoyments as diverts and amuses the men of this world. Some in the inquiries and contention of a mere philosophy; some in the dispute for honor and preference according to the notions of dignity in this world; others in athletic exercises, in the triumph of exulting warriors who had been succe1su1 on earth, and in the sensual ideas of quaffing nectar in golden bowls of pleasure. Such they have made their gods, the state of their votaries and their eternal pleasures. And in general this hath been represented as the consequence, of an in-

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inexplicable state, which is superior to the power of gods and of creatures. Others have represented future peace as depending on the most gloomy and horrid rites, and on the despotic will of a deity without reason, humanity or love. Indeed all representations of a future happiness, have apparently been taken from men’s corrupted and sensual ideas of happiness here. None of them have an idea of Christian holiness—of a holy GOD—and of such a temper as is supremely delighted in beholding, in praising and adoring him forever. None of them have conceived the idea of perfect and eternal happiness in a communion with GOD; by a supreme love of his glory, by an eternal enjoyment of him in his counsels and works, and by loving their fellow creatures as they love themselves. This last is a conception of heavenly happiness, not natural to men, and is wholly originated in the scriptures of truth. Let any one read the holy scriptures with an impartial honesty, and attain to just conceptions of the holy and eternal happiness, which they propose to the humble and believing followers of JESUS CHRIST; and then let them look on the world as they have found it by observation and their experience; and they will become most strongly convinced, that neither the religion nor the rewards of happiness proposed in the scriptures could be from men. Men, with the dispositions which are natural to them, would never have formed such an idea of the highest happiness that created minds could receive.—.They never would so wholly have left the finite and sensual pleasures of life, in forming their ideas of perfect bliss; they never would have gone so directly to a moral communion with GOD himself, for the most perfect and enduring peace and joy of mind. In this thing the

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gospel of CHRIST is not after man. If the gospel in its doctrines, in the duties which it enjoins, and in the rewards which it proposes, be so alien from the natural tempers of men and from what they naturally love; we must suppose that it came by revelation, and carries with it the highest divine authority.—We must of course suppose, that all men’s aversion to the doctrines and duties of the gospel have their origin in that natural aversion to holiness, which will, if it be continued, be punished by an eternal separation from the blissful presence of the Almighty.

THUS it appears, that the gospel of our LORD JESUS CHRIST could not be received from men; because it is not after men in any respect. It gives not the same descriptions as have been common in the unchristianized world, neither of the character and rights of GOD, nor of the law and nature of virtue and duty to GOD and men, nor of happiness here and hereafter. All is of another kind—all is new—all is different from human invention, superstition and enthusiasm. All breaks like a new light on the world, concerning the blessedness of Deity; and the obligation, peace and glory of creatures in time and through the interminable duration of eternity.

This subject is infinitely, interesting to the establishment of Christian truth in the world. It is infinitely interesting to the present and future happiness of men. We know that the world is filled with people, who mean to deride and oppose Christianity, until it becomes unfashionable in every place. All, say they, is priest-craft—all is human invention and designed to answer certain secular purposes. It becomes us seriously to examine this point—to lay it before us, to

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turn it over, and view it on every side; until we have come to a knowledge of the truth even on such principles as ought to convince the most sceptical.—Since the time of JESUS CHRIST there have been a million of priests and ministers of his religion, and many millions more, who sustained no office in the Church, who yet have believed, practised and communed with them, and often burned at their side. These have calmly and with joy committed themselves, their families and their all into the hands of divine providence and grace, that they might glorify a merciful Saviour, and benefit the souls of other men by testifying the truth of his cause. Among this immense number of men, we will allow that some have been carried away with a conceitful enthusiasm; some with a gloomy and sour superstition; and we will allow that a still greater number, who were terrified by their own consciences predicting a hell to come, have under hypocritical pretences joined with the professing Christian body, while they ought to have been ranked with their own infidel and disbelieving brethren. But making all these deduction millions will be left, whom from their words and actions, we have every reason to suppose sincere. In this multitude an immense number have been persons of strong reason—the most extensive science in things natural and political—acquainted with all the ages of the world, and with every thing historically handed down to us concerning them. They appear to have judged with calmness, with a greatness of mind, that ought to do them honor in this world, and with a piety that shows them to be the friends of GOD, if he be a holy being. What could influence these to give up all in time, that they might be holy in eternity; What hath induced these multitudes

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of priests, ministers and professors of religion to take the part they have done! Was it priest-craft? Was it fanaticism ? Was it selfishness ? Nay, surely it was not, for these persons had found understandings and common sense, and by adhering to the interests of the world, could have done better for themselves than they did, if their duty to GOD and the solemnities of eternity had not prevented them. Would to GOD, ye infidel readers, that ye could bear with me a little in the folly of my boasting yea indeed bear with me, for I am boasting for CHRIST and his cause, and his people, and I am jealous concerning you with a trembling fear, lest ye fall short of eternal life. How dreadful will it be, after all this confidence of yours, to come to an end, which ye have supposed to be fabulous; but which is plainly expressed in the scriptures of truth? Let not the word priest-craft be ever mentioned again without blushing, by those who have been accustomed to use it. Were not all these priests, ministers and professors of religion, men of like passions with other men? Have they not in time past, and do they not still continue to own it? What could separate them from the sensua1ty and open impiety of the world, if it were not the grace of GOD? What, on selfish principles, could lead them to take the part they have done,—What beside a deep conviction of the truth ? Perhaps you will say they have had offices in the Church, and those had some degree of emolument. We will allow it; for in a cause like this, we will allow you all, yea more than all the truth, that you may not be able to make the outcry of design artifice, and self interest allow that they have had the emolument of their bread and water—allow more than this, that state policy hath some times interposed and

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placed them far more eligibly than JESUS of Nazareth, who had not where to lay his head. But what do you gain by this? Allow there have been some hypocrites and impostors, and sensualists, and scandals to the Church, who ought on earth to have kept their own proper company, with those who did not believe still it is true, concerning the great body of Christian priests, ministers and professors, that they could have no earthly inducement to take the part in which they have been actually engaged. We are willing to bring those truths to a trial, on any principles, which do not in their very nature destroy the Christian holiness and the sovereignty of GOD. This gospel is not after men, and its friends and professors cannot in general be accused of acting on worldly principles. There must have been other motives to make them do as they have done. They must have been divinely called, instructed, comforted and fortified by the power of divine grace, or they could not have acted the part to which infinite wisdom destined them in the world. If all the friends and agents in the Christian cause had been destitute of common sense, they could not have achieved what hath been done; or if they had been men possessed of common sense; much more if they had possessed that art and cunning which hath been attributed to them, and had been acting on selfish principles, they would have given up a design which they knew to be fraudulent, and made their fortunes and honors and dignities in a way more agreeable to the principles of the world. But why did I say their fortunes, honors and dignities? They have not had these—they have been, in most cases, men like their master, acquainted with grief—and having no place to lay their head. —On the principles of

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rational argumentation we will pledge ourselves to apologize for the religion of CHRIST; and prove that neither he nor his followers in the truth, could have had a worldly motive to support the part in which they have been sustained by his grace. Prisons and confiscations, and the burning piles of martyrdom have been held out to them as the rewards of perseverance! Ye men of the world, ye men of no faith, judging from your own hearts, will ye, can ye think that these are high attainments ! No surely ! Your own hearts must convict you of being deceitful, when ye speak of priest-craft and worldly allurements being the source from which Christians are made. When you demand our earthly crowns, we will show you the cords with which we have been bound and strangled.—We will point you to the piles of faggots in which our fathers and brethren have been burned. When you demand our hoard of riches, we will show you the caverns in which we have slept to avoid the dew of the night

BUT you will say, kings have been on our side remember that it is only a few out of many. You will say, that national councils have sealed decrees, in the name of the meek, the humble religion of JESUS. We will allow these things have happened, which gives you a pretext for this obloquy. But have ye not a little honesty ? Is it be but a little, ye will allow, that we have not profited by earthly kings and councils, until we have first been called before them as criminals and as the outcasts of the earth. And it is possible, that thus having found our character and hopes; partly to satisfy their own guilty consciences and partly to aid their own wordly designs under a religious

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pretext, they may have tried to join themselves by an antichristian policy with the truth and with the friends of the religion of CHRIST. But do ye not know that we have never wished for this obtruded company? Do ye not know that we had rather meet our spiritual king in our closets, than conform to the brilliancy, the hypocrisy and chicanery of an earthly court ? Do ye not know that the antichrist whom we abhor, was begotten in earthly courts, and nursed by the hypocrisy of our professed members in whom we had no confidence? This is truth without a coloring. Allow then that the gospel, which we love, is not after man; and that however sinful we may have been in other respects, our gospel did not originate in the world. Nor do we look to the world for a completion of that blessedness, which we hope will be given to us by our Father in heaven.—We believe—we know the gospel to be divine. We derive an inexpressible comfort from it now; and through the grace of GOD we rejoice in the hope of an eternal weight of glory. Neither do we wish to enjoy this glory without you.—Repent—love and obey this reasonable and holy law—love, receive and adore our GOD and Redeemer, and you shall be saved and be glorious forever. AMEN.