//-. <£C.B /0Tis TIFFANY, C. 1) tRLING, BOSWORTH WALK WILLI \.M CHAFFJ DAVID BUCKLIN, • : Jum 4, 1829.' to the character* and standing uen, it might JV AIA'ERTISEMENT. weather, Esq. is ■ member of tin 1 A association Baptist Church ia ilus Village, baa t >* * « * n for many \< ara jw the S Mass. and Be of the late electon if Preeideot of the United States. Benjamin Feasenden — a Unitarian Clergyman. William Allen, • Wilkinson, Archibald Kennedy, Joseph Hood, Bosworth Walker, and Willien Chaffee, members of the Association Baptist Cliurch in this Village, and may be ranked with tho most influen- tial and leading memo Tiffany— -Poet Master. C. Darling — Attorney at Law, David Hucklin — one of the Selectmen of the Town. All of the above, excepting Mr. l'» ssenden, here been my neigh- bours for about eight years — Mr. Fossonden some three or i %**> PLEASE TO READ THE PREFACE. Many consider it impracticable and beneath their digni- ty to publish the memoirs of their life themselves, -while living. But why so? I think it sometimes expedient, and a duty. Great and good men have frequently done it. It may be answered that though great men have seen fit to do it, and in so doing they have benefitted mankind, yet that is no reason that an obscure individual, like myself, should undertake it. To which I answer; that although I may not be a great man, yet I am very sure that God has doneg things for me ; and most certainly it should be the design of all Christians, not to endeavour to shew themselves great, but to magnify the name of the Lord God ; and nev- er perhaps did grace have more to do than in bringing me to submit to the reign and government of Christ. But there is something in my life, wh.ch more than any other one thing urged me to the following publication : And that is, after my conversion, I was taught and received the Ar- minian system of doctrines; became a very strong one, (or perhaps to speak more consistently a very weak one) and preached it some time; when a gracious God took me in hand and drove me out of it, brought me to see its errors and to give it up. Since which I feel an inexpressible de- that others, who are now in the same situation, may 'ieir mistake, renounce their errors, and embrace whole truth. Feeling this anxiety, it seemed to me proba- ble ifl were to write my experience and exercises, and state how I had been led step by step, and draw argumentative inferences from my experience, it might be the meai doing good, especially with my old acquaintances and ethren, and that this plan would be more likely to do good than any other — for it is difficult to get the at- tioo of many people to doctrinal subjects, where the iclusn elj bo. My p i ling the course which I have, 1 maj he the means of doing some gn.ul. irned, if any should rvor chan : their on the follow i! I would j. no pretensions to refined Hteratui i udition. By perusinj seen that his privileges to obtain it | I vi Ntxri have been so circumscribed, a< to repder it naturally im- possible. It Is required of i man infU according Eo that which he hath : n<>; according to that which ho hath not : if therefore I write in the best itylc of n hich 1 am ca- pable, 1h % that despisetfc on this account, has yel with all his knowledge "onetkkng" to learn before he i^ tit for heaven: : thai i- humility. It mav be immediately answered that if I cannot \\ rite elegantly and in lofty style, 1 hai i right to address the public from the press. 1 take the lib- erty to dissent from this opinion ; 1 write sufficiently i 1- ogant to make common jxoplc understand what I mean, ami if tin 4 learned cannot understand me, they may a^k the illiterate to teach them ; besides I have one powerful objection to much of the preaching ami writing, on the tt and glorious subject of religion, in these days: if 1 peak', it Hies so high that it ] 'cads of the great majority, who ought to be instructed Some, indeed, of erudition, make good use of their learning, in making the truths of the gospel appear plain to hearers and readers, of ordinary attainments ; but many appear ratify their own vanity and ambition of being consid- ! great in the use of language, and a style that nothing short of a collegiate education would prepare a hearer to comprehend. And thus we see the wisdom and goodness of God, in committing the invaluable treasure of the glo- rious gospel of the blessed God, frequently to those, who, in expressing themselves,mtiff do it in ordinary language, and in a plain, unvarnished styl°. Of this fact 1 think we have had amide demonstration * in the preaching and writings of John Bunyan, and others of a similar character, whose works have flown down to succeeding generation^ — warning, instructing, and cheering multitudes on their : while the laboured productions of thousands, who have, in their writings, principally sought for literary fame, have either been buried in oblivion, or read with -faction but by a few solitary individuals ; and by those rather for amusement than for profit, 1 would by no means be understood as declaiming against human learning, but rather the bad use which is frequently made of it. Be the reader ever so learned, yet if he love the truth, I am well assured that he will greatly rejoice that the grace of God has reigned victori- uvcr me, one of the most stubborn and obstinate sin- ners that perhaps ever raised an arm against its progi •■ and will admire the power, goodness and mercy -%> PREFACE. Ml of God, in thus leading a blind sinner by a wav which he knew not. If he love not the truth and professes not to believe the system of divinity which I advocate in the fol- lowing pages, let him not condemn it as unworthy his no- tice on account of the style in which it is written, without proving it to be false, lest he be brought to the disagreable necesshy of acknowledging that he cannot confute what he affects to dispise. My design is to promulgate truth. — It is dear to me, I trust ; and I also think that I feel wil- ling to make personal sacrifices to spread it in the earth. I have not the vanity to suppose that there is any thing in the progress of my life extraordinary, or claiming public attention, if I except the wonderful display of God's grace in the forgiveness of my sins, and subsequently " leading me about and instructing me." In this respect / do con- sider my life, or rather the dealings of God with me," worthy the notice of all ; as I believe it has been a subject of interest and attention with a higher order of beings than mortal men. I have these reasons, therefore, induc- ing me to lay the following before the Christian public, viz. 1st. An illustration of the goodness and grace of God, and the doctrines of the gospel, by exhibiting and draw- ing inferences from my own experience. 2d. A true account of the progress of my mind, step by >tep, in giving up the Arminian system, which I was taught in my youth, and embracing my present views, 3d. A fulf, clear, and explicit statement of what I do be- lieve to be truth, which I have reason to believe has been often misrepresented, or at least misunderstood. 4th. A hope of doing good by softening the prejudices of my Arminian brethren, against the system of religion which I believe to be the everlasting truth of God. 5th. A fond hope of being a means, in the hands of 1 1 of leading some who are now perplexed in the same I that I have been myself, into the gospel liberty. Oth. An earned desire to comfort the people of God to be instrumental in building them up in the faith of the gospel 7th. A hope of leadii - to repentance. In die coarse of \\ hai I hai e n ritten 1 hai endeavour- ed to have God's glorj and the treUare of souls supremely in view. 1 have, indeed, studied to overthrow thai ivhicn I besjei «• to be false : bul in order is, 1 hai 1 deavoured to avoid all unfairness in argument] and Mil mEr sider tli it what I have adi i nnlj declare that 1 have i mosl tender regard for many who differ from me on pointi ofdoetrin( d on the snb- - I would not, for the world, nnnecessarily hurt their feelings. I write lor their good] rineen ly wish- ing them well When I use tho words Axminian or Arminiai them to avoid circumlocution, and to express, in sh rl . the m of religion which those w ho arc called by thi^ m believe to 1"' Erne, And I would furthermore state that I do not moan to impeach those whom I allude to, as being Arminians with holding la all winch has ever been ranked under that head — hut consider them a< agreeing, general- ly, with Wesley, Fletcher, and that da— of writers. I a>k not the reader to give place to error, if I advance it. but I do ask him to freely admit truth, whatever may have been his former prepOSBt ml prejudi- -t it. I also bespeak his candour in weighing my arguments forming bis conclusions. It i> a DQ Id'' event that the people of God should see - therefore bear and endeavour to Understand each other. I i many brethren in my native state, with whom I have taken el counsel, when I was an Arminian, who now appear to look on me as a hydra-headed monster, because thev I have turned " Calvinist." Now I beg the atten- tion of these brethren to the following pages, and ac- knowledge that their spi rial h< \ subject of no small ^deration in bringing me to the conclusion to publish this work, I acknowledge that I have changed ma \ once. but not but once. This change was complel our or five years since, and the reason why 1 chang about to* shew. I nave given a Bhort sketch of my child- hood, &c. thinking that it might be i me. I have endeavoured to avoid all personalities, and would not have alluded to any individual by way of censure, if it bad been possible to have consistently avoided it. In the rant which I have given of my separation from the i Will Baptists, I have been obliged to do it. or not make tirenmstances intelligible. I have nevertheli rally left a blank, instead of inserting the individu names. My object, if 1 know my own heart, is not to gi.it- liv personal revenge on individuals who may have in jn me — I leave them to their God and iheir own cons PREFACE. ,x 1 can truly say, that to touch on the subject of the diffi- culty which has taken place years ago between myself and the Free Will Baptists, is disagreeable; nevertheless I knew not how consistently to avoid it. It is so; remains so; and they themselves lost no time in publishing it to the world: and as I undertook to write the memoirs of my life, if I were to have entirely passed over that, it would un- doubtedly have been concluded by some, that I considered ed myself altogether in the fault, and was unwilling to let the case and circumstances be known. Let it be remember- ed, that my writings, in reference to this subject, are on the defensive; and not altogether on my own account neither. I shall undoubtedly be considered by them, harsh, censori- ous, and revengeful, as heretofore ; but I hope, neverthe- less, that I have not indulged in a malignant spirit in writing, nor untrue or unjust expressions in reference to the subject. And I am very confident that nothing in all which I have said can be found equally censorious with some of their expressions in relation to myself, particular- ly some remarks made by one of their preachers in Quar- terly Meeting, and afterwards published in the Magazine; not long since, which evidently were made in allusion to me, as I think the author will not deny. To be sure, I have borne testimony against their proceedings, and that for a good reason ; because I considered them wrong. If this be considered uncharitable and revengeful, then so be it ; I must bear the mark forever! I would remark that in the following work I have not entered into a discussion of the subject of the communion, considering that it might not be profitable. I am, howev- er, on the open communion plan, and the church under my care — and of course are not members of the Associa- tion. I am. however, as an individual, a life member of the Baptist State Convention, and for two years past have been appointed one of the board of managers, and take pleasure in lending my feeble aid in their Missionary ope- rations, and all laudable undertaking. Pawtuckct, June 4, 18*9.* •ft'] live until the 22ut my pan ! in- I trai < lied th< . and \ precept by their own example, ior which I bai God; for I believe it was in of their labours to hold up to my view in of my childhood what the world term i horn ther with all external wickedness and tot- ality in such disgusting colours ; that the loathi with my For not- withstanding I have found o he one of the greatest sinners that ever the world bore up, yet 1 cannot recollect the time when I did not look on what is generally termed dishonesty with the utmost ab- 1 remember when but a child, of being -sed while with my mother, as she P lie very small brash, about as large si my little fingers, for fear it Mas stealing. One day, ;i about bi I, as it waj a fashionable thing with my ^day-mates, I thought \ would use pro- e, and not be so singular. Hut it seemed imp- [ uttered one or tn when I be- came bo panic-struck with the thought of taking the »d in vain, that I abandoned it forever. Indeed I was pre- m rally speaking from out- breaking ?ins and open wickedness m th< i* my childhood and youth, which in itself was a mercy of I, and a blessing for which 1 uld be thank- ful : i turned this mercy, as I am sure t<> do all others, unfefis prevented by divine grace) into a enrse, which would certainly have ruined my if God bad not interposed with the arm LIFE OF RAY POTTER. 15 of his power and all conquering grace, and rescued me from impending ruin. I say I turned it into a curse. I mean I was one of the proudest Pbaris that ever lived, admiring and trusting in myself, while I condemned without mercy every deviation in others from my rules of self-riglm O how little did I then think that my heart was as a cage of unclean birds — deceitful above all things and desperately wicked — that I was entirely destitute of holiness, or that love to God and man, which the law requires ; and that it was altogether owing to the restrain grace of God, that I differed from the vilest out-break- ing sinner on earth. 1 now see plainly, that not; short of an omnipotent, all-wise God, could ever have convinced me of these things, and all the talk about mere moral suasion being sufficient to bring such proud, obstinate, sell-righteous, and self-conceited wretches as I was, to the knowledge of the truth, now soi, to me like idle tales. As it respects my natural feel- ings, they were easily moved. I was easily irritated, : on the other hand, I was too easily persuaded. Good nature, moving address, and plea-ant words, wen and I know not whi -ses and foolish extremes I was most frequently thrown. The power of sympathy with me was alwa I , moved with the 8 my fellow beings, and although ex- nely irritable, an 1 easily i my recollection inflicted a blow on one of i ipamonfi in youth. And this qo! for 1 reigned king am ling, on which I valued myself) but suf- fering and (i: • [& 1!n ., - and pain, ii other* I wa£ natural!} <■!' a liwelj turn of mind, and v "'' ; ajs, when 1 almost overwhelmed in melancholy an I . I »ys had a thirst after reading. At a very tec 1C LIFE OF RAY POTTER. age my parents wore frequently under t lie necessity of using their authority in compelling me to leave my books a\ a late hour, and retire to mv bed. History w;t> mv delight. It was a great mercy thai I possessed this taste for books, for without it, I Bhould not 1 attained a eonunon school education, as my privileges for obtaining it were quite limited. My parents h< poor, and haying a large family, it became indispen- sibly necessary that I should be put to labour as soon as my age would possibly permit. I h*< jene- rally made a shift, after haying worked through the summer for Manes, to obtain a place in the winter where I could be allowed my board and the priyi of going to school for what J could do independently of my school hours. I pursued my studies cloi when I had opportunity, rising at 4 o'clock in the win' n, and devoting the hours between this and sunrise, to English grammar, so that I might at- tend to other branch >ol. In this way I ac- quired a tolerable English education, was considered qualified to teach a school myself, which I engaged in at different times, witli general satisfaction, and also employed for about three years as clerk of a manufacturing establishment in my native town. My father however being a mechanic himself, and con- sidering it an indispensible duty binding on himself to all his sons a trade, I accordingly commenced working with him at the carpentering business, and acquired a knowledge of that art. I was therefore a carpenter and the son of a carpenter — but how unlike Him, who was the reputed son of Joseph, and who undoubtedly worked at the humble occupation him- self! I was much taken up with politics at a very early age, was extremely tenacious of my principle*, and rehement in declaiming, when quite a boy, against those political men and measures which were averse to the predilections of my childhood, and against which my earliest prejudices had been excited, from hearing the conversation of my relatives and friend* LIFE OF RAY POTTER. 17 My father was a soldier in the revolutionary conflict, and I used to listen to the recital which he often gave of the scenes which he passed through, and which came under his observation while in the army, con- tending for the independence of his country. I read much of the rise and fall of empires, of the wars of the ancient Greeks and Romans, and was frequently carried away with a kind of political enthusiasm, and filled with admiration and delight in reading and hear- ing of the patriotic and chivalrous exploits of great generals, valiant conquerors, and invincible armies. I had a great thirst for military glory, and entered voluntarily a member of a chartered military com- pany, some tinje before the law required me to bear arms, and had my vanity gratified in b osen clerk of the company immediately, and stood-fair in the usual course of gradation for a comni when my mind took a turn another way. and 1 renounced it aether. In short, I had glory in view. (I mean my own glory) in my youthful days, and felt deter- mined to wade through difficulties and obstacles to attain it, which was one incur reason why I did not spend much of my time as many of my playmates did, who were not so moved on by the pride of their hearts, to seek for something great to attract the notice and draw forth the praise of mortals, but whose depra induced them to pursue a different course of prt cation. Thanks be to him who e\< ually taught me that I was following after a an imaginary enjoyment, which never could be n ized in the V . but iliat present c me on to disgrace, in- 1 of honour, and if 1 did not stop and turn fj error of m; 1 should soon find myself t) 1 ererlasl B2 18 LIFB OF RAY POTTB*. CHAPTER 1L Early Religions Impressions — Conversion, Sfc I was always in bondage through fear of death, until the grace of God delivered me from it, by the forgiveness of my sins. I was, perhaps, uncommonly exercised with gloomy thoughts on this subject, in the very early part of my life. I used to lament bitterly, that I must die, when but a small child. I used to meditate upon the subject and thought if I must die, I would beg to be buried near by the house of my parents, for I could not bear the thoughts of being deposited in the lonesome grave-yard. I remember entering into conversation upon this subject, when six or seven years old, with my brother N. which was really affecting to me. He told me the reason why we must all die — because Adam eat the forbidden fruit. I lamented bitterly that Adam had brought this ruin upon his posterity. It was a dreadful thought to me that my body must see corruption, and be devour- ed by worms. Thoughts like these would frequently break in upon my mind, and mar my enjoyment in the pleasures of sin. When about ten years old, I was put by my father to work for a farmer, about three miles from home, through the season. During the time I staid here, I was inexpressibly unhappy Removed from the com- pany of my parents, and among Btrangeri, I was in a situation to have my mind overwhelmed with forebo- ding thoughts of death and eternity ; and added to those reflections on these subjects which were ordina- ry % was the idea that the world would be destroyed that season. There was to be an extraordinary con- junction of the planets that season, and some one had declared that a conflagration of our earth would cer- tainly take place at the same time. This fdled my mind with horror — I used scripture to calm my fears, but still being an unbeliever, it would not support me. LIFE OF RAY POTTER. 19 How different is that trust which a person reposes in the word of God, who never has had a Divine assur- ance impressed on his mind of the truth of the script- ures, from that of him who has seen the kingdom of God — into whose heart God who commanded light to shine out of darkness, has shined, to give him the light of the knowledge of the glorv of God in the face of Je- sus Christ. I was almost every day in great consterna- tion. I frequently imagined that I saw a great differ- ence in the appearance of the sun from its usual aspect, and expected every moment it would begin to scorch the earth, and that the elements would melt with fervent heat. I sometimes fell on my knees and prayed to God. I was filled with apprehension when I retired to rest at night, that the dreadful catastrophe would transpire before morning. I scarcely dared to close my eyes in sleep, and felt disconsolate and unhappy beyond description. But the summer passed away — the world stood un- shaken, and I returned in autumn to my father's house. But I forgot God and all his benefits. I grew harder in sin, and more lively and vain than ever. I spent the winter at school. The ensuing spring I was en- (1 to Mr. K. of Cranston, a kinsman of my father. II tilled a number of important offices in the State and town. He kept a : tore in which I attend- ed ; worked in the garden, &c. in the summer, and attended school in the winter. He was remarkably kind and indulgent, and never gave me an an^ry word that I recollect, during the two years which lined with him. I do not recollect many serious thoughts in the course of these two years. The Sabbath in the neigh* bourhood was almost wholly disregarded — gro< stores being generally opened for the iptrkuoiis liquors; and it v. of rendezvous by >ns from different parts of the town, to assemble for recreation, Mich ;i> ball-playing, ami the like. O how much like a heathen 1 iottS time cm the Sabbath, and dthej tune which should hare 20 urn or ier. been devoted t > tl. I rod. I remember pne circumstance which I haw often thought of with bo degn onishment, which I will here mention. — I bad been engaged one daj (it' my memory Benrea mc it was on the Sabbath) in ungodly recreation with one of my young companions, and after haying grown ry with our exercii it down in a grove to . and began to converse; when be assumed an air of positiveness, and told mc thai, notwithstanding I then >o vain and wild, I should vet he a preacher of ii !. Although, perhaps, I could not long after recollect a Bingle item of the conversation which led between myself and my y« es at this Bon of my life, hut this, vet this v - re- tained in my mind. At the expiration of about t, I left Mr. K's and went to live with lis father, the Hon. Mr. K. of Cranston, who was uncle to my father, and a very par- ticular friend of our family. ll< a a reprei tative from Rhode-Island, in the Congress of the Uni- ted States, and had just relumed home, when I com- menced my residence with him. I loved him affection- ately, and anticipated mm h comfort in company with him and his family. B tations were Wast- ed. When he returned from the South, he was out of health, and although if B relief from the cares with which he I loaded, would be the means of his r ads were dis- appointed in their an ing him d failing, and appai At length the fatal i , and I among the rest, we to witness the la and death — the reigning king conquered. It made an impression on my mind n !. 1 made prom- to God : I felt dejected and melancholy for a 1 into my old course of sin and folly. I \ them the bible could not be' true, for it was self-contradiotory. Tin- 1 wicked); lien at the same time, i had not read, perhaps tu« chapters in it, cl u ii n lt my life. I rant of even the* theory of the Christian religion. — W hat an opposition reigns in the heart of man to I I >:~ LITE or RAY TOT r ami his truth ! Hoti many m the world do I I condemn the bible and the Christian religion as a fable, who ha given the mbject an hour's Candid attention in their lives. All which they know of it, is, thai it condemns them in theii n Gods :in •' m order to rid themselves of fAss, idemn tluit, without ceremony, not taking the trouble to examine the evidences (which are irresii Me) of it? authenticity. J>ut I did n do this. There was with me, almost constantly, a kind offo boding that the bible was true, notwithstanding all the • the contrary, and the willingness of my own heart to foil in with error. I was like the tioubled sea, \\ h< The thoughts of death and eternity were much on my mind. The farm lay contiguous with the bay, and I made a practice of walking to I < ju- tting myself on the hanks, and there ( to reflection. Vei tinually :ng and j . and my mind would often be much attracted to lea, and visit distant clii in quest of happiness and wealth. I found an aching void in my mind, which nothing would seem to fill. I often dejected and melancholy to such a degree, that I knew not what to do with myself. The summer, howe\ er, passed a* a\ , and I returned to my father's neighbourhood, and with Mr. K. asrain through the winter, and a school. — DO ' lie now kept a public house, and 1 was surrounded with company the most of the time, who wert ready to foster my natural levity, and help me forward in wickedness. I was a bright scholar in such a school, and made lamentable proficiency in Binning against God. O what a wonder of n it be did not hurl me down to hell. In the spring I returned to work for Mr. P. and passed this summer much in tli itate of mind, as 1 did the preceding. When I i more retired from young company, and occupied my leisure mo- ments in reflecting on my past life, and the scenes LIFE OP RAY potter. 23 'which were before me, I was often filled with horror. I made a great many vows to God if he would spare me another year, I would reform. I used frequently to visit the neighbourhood of my father, on the Sab- bath, and associate with ray companions in their rec- reations ; but on my return in the " cool of the dav,'" I was always condemned in my conscience, for what I had been engaged in, and would then vow to God, that I would never do so more. But my righteousness was like the morning dew, it soon passed away; my vows which I made, ^fegost without number, were as often broken as I maflS them ; and finally I became more careless and hardened than ever. In this state I passed along, sinning against God with a high hand until the spring of the year that I was seventeen years old. I was at this time at work with my father, learn- ing his trade. Sometime in April I was interrupted in my course of hilarity and sensual gratification-.— Although I affected fearlessness and unconcern re- specting the ultimate consequences of my career in another world, yet I was in reality, at times inexpress- ibly fearful of the result — and although I pretei: to much knowledge and wisdom, yet in fact, I was ignorant and foolish in respect to the character eminent of God, in the moral and natural world, and was, therefore, in a situation to be affected and <>d about with whimsical stories and old-w: fables. At this time a report was put in circulation, that an angel from heaven had made the solemn news known to some person, that a universal conflagration of na- ture would take place on the 10th of June efasuing. If my memory serves me, there were pamphlets pub- (L giving the particulars of this extraordinary rev- elation. It* I had been a true beli< vet in the I, I should have been ready to hare met tfeia ridicu- tale with Paul's declaration — " though a from heaven preach any otl ■!. let bin cursed/' But in the state of mind which I wai then' in. 1 had no Divim assurance of the authenticity 24 LIFE OF RAY the scriptures, produced in my mind, by the injm of thr Spirit of God on my heart, hut only a forebo- ding that the awful threatening!) to the wicked) con- tained in them, were true ; and this conviction of their truth, was the result of extrinsic evidence, like the faith of those, who, in the days of Christ'i manifi tion in the Sesh, believed in him because they saw the miracles which he wrought. But this is not sarins faith. I was in great horror of mind, although I would not, for the world, have let any of my friends know I was in the least disturbed, I determined, however, to tircly. 1 read th< me, and was watchful over my conversation and conduct: I thought I would endeavour to be ready for the event, if possible, if it should transpire, and went diligently to work to mend up the " old garment." con- summate was the pride of im bat I kept my concern hidden as much a , from those who were around me. The ds came — I watched the wheels of nature closely in the fore part of the day, not knowing, but that before mid-day they would cease to move. But they rolled on as usual, and the sun ere long, was hidden below the western hon/ I felt my distl - 1 suppose many poor de- luded hypocrites do, when they arc . and they are out of danger of bell. These re not my ideas, however, for 1 knew nothing i in theory, about th< \y of our sins being for gi in order to meet God in peace. My ideas ran alto- gether in the channel of rm A thinking that was important that the back debt should be cancelled. I grew happy and was transported. Poor wretch ! how little common senst was manifested in thus not re- alizing that I was every moment in danger of dropping into the lake which burns with lire and brimstone, where I should have been tormented forever and ever. I began again to give myself latitude in sin, and pur- sued my old course — astonishing depravity ! yet so blind was [, that I had not the least apprehension that I was entirely depraved. O the long suffering of God LIFE OF RAY rOTTEIt. '2') that h? did not cut me down as a vile cumberer of the ground. I went on for some weeks taking my fill with sin, more hardened and more easy than ever. J>'it the time of my redemption drew nigh, when God was about to shew the power of his all-conquer- ing grace, in turning the heart of on#to himself, whom moral suasion, the use of means, fear of hell, &c. in themselves considered, had entirely failed to do : and one who, notwithstanding all the rows he had made — the horror of mind experienced on account of fearful apprehensions of hell, yet plainly manifested that he should go willingly and voluntarily down to the abodes of eternal despair, if his heart was not made subject to the creating power and energies of the Holy Ghost. My father, at this time, was building a house for a neighbouring farmer, about one mile from his own place of residence. I was returning home one even- ing, and being fatigued and weary, I sat down to reft. It was a most pleasant and delightful evening in June, the moon being large, and shone almost as bright as I cast my eyes upwards, being attracted by the bear iity, and sublimity of the scene which the natural h presented to my view. In a moment of time razing at the moon, 1 felt as I never did before. It will be impossible for me to find lan- I 8< i med to look right into eternity. It seemed, comparatively speaking, like standing on the uttermost brink of an awful prec- ipice, and looking off into an unfathomable ah- where another hair's breadth pi would pi 01 me. I had viewer] these things and scenes afar and had trembled, and been tilled with horror hare already observed : but nuic it seemed to me at the time had in reality come. It seemed as if I I ■ then in i and vraa standing before the awful throne of G«»d — in fact, my mind was there. I do be* lieve, that my feel almost as dreadful, Tot a Fhort time, as those will be of damned sinners, when suddenly the trump of God shall sound and call then judgment, and they shall see the .Son of Man coming L1F1 OF KAY POTTER. and seated upon the throne of hit iilory. I had unut- terably awful sensations. 1 do not recollect that I thought, at the first liew which I had, a word about belli or thai I was in danger of it. But it was iiiex- isibly dreadful to me, to think of an eternal exist" in heaven — osrrnitv ! eternity!! seemed so awful to lne, tjmt I could scarcely live with the Mew which 1 then had of it ; indeed an eternal existence in heaven - to me the worst hell that could be conceived of. I knew not then. that the n ason of this was, because my heart was opposed to God's holy moral character, and that in older forme to delight to dwell in a holv heav- en, I must be changed in heart, or he horn again. I - totally ignorant of this in theory. J do not re- member that 1 had ever heard the doctrine of the new birth mentioned, and knew no more of it speculative- ly, than the uncivilized savages or Bui mans, who never heard of the bible or the religion of Christ. Cod appeared to me a tremendously awful being, filling eternity — omniscient, omnipresent, and omnipotent in power, who sat upon the throne of the universe, but in whose character I could see vo beauty at all. I seemed to be placed immediately 1 efore his throne, and saw there was no fleeing from his presence, and yet to dwell in his presence was tome the most tor- menting situation that could be conceived of. O what U)\\y for unregenerate sinners to < I| eel to he happy in eternity. The new Jerusalem with the glory of God and the Lamb shining round about th< m, would wreck their souls with torture and horror to il s very centre. They would call for rocks and mountains, yea, even hell itself, to fall on them and hidt the in ire in the face of him who sitteth on the throne of the universe. This view which 1 had of the solemn realities of the eternal world, produced corn sponding views of the shortness of time, and perishable nature of every thing around me. My last dying moments were made to appear to me as I would not have believed it possible, if I had not experienced it. It seemed as if all nature was dying around me— the heavens and the earth pass- LIFE OF RAY POTTER. 27 .and the trump of God announcing the dread- ful catastrophe. It appears to me my feelings could not have been much different, if tiiese things had been actually transpiring. I was overwhelmed with horror — I knew not where to flee — I could see noth- ing permanent or substantial on which I could rest. 1 hastened home, but the moment I cast .my e on my parents, brother! and sisters, I IkuI such a sense of their mortal, dying state, that I could not endure the sight of them. Then did all flesh appear to me as grass indeed. How different were my sensations, from those which I had ordinarily experienced, when reflect- ing on the subject of death. Again I went to work to mend up my garment of self-righteousness, that 1 might be prepared to stand before the awful ba God; for as [ before observed, I had not the I thought that I must be born again or not enter into the kingdom of heaven. Accordingly I never expect- ed or sought for any such thing. I could but be solemn, for 1 was filled with consternation continually. The - in my view — the l's trumpet seemed always sounding in my i!l evening I was almost driven jht I dreamed of the burning up of tlte world, and the gathering of the nations of the earth before God in judgment. I real the bible, but it was a sealed boo farther than the threatening* contained in it, and rations concerning the y. : aity, which subjects were to impressed on of Go4« All the while I nber that I had the least doabt but v. :•■ favour 1 apprehensions, that I remember, of j ting down to hell. Hut heaven and hell were ail altk Death an 1 tl tjful lira.- of men <>r aug When 1 retired to bad, my last breath and dj 111 Would he brought SO near to m> . • my mmd, that a trembling would ft 28 i in: Of | w poi : which seemed ready to wreck my nn shake every hone OUt of joint. I tried to pray to G( hut I had DO JU8t view.- of the Only Wa) of rt< God through a Redeemer. In short 9 I had do view ing the plan of salvation through ( bad no one to instruct me. No person during i rer opened their mouth to dm <>n the sub of religion. 1 never knew any thing ahout a revi of religion, nor did 1 know of on in tlie world, who was a professor of religion. I had heard there were young people, who bad lately i A re- ligion in other parte of the country, but none, within the circle of mv acquaintance. Tl few- old people who ; w here I lived, 1 Ut I had i o course with them. Thus I continued lor a numla I -i hnt finding none. I sought it by the works of the law, and i: pai'l thunder and more terrible, and the tnimg£t Waxed louder and louder, fear and quake. It was difficult forme to attend to my work, and was obliged, some part of the time, relinquish it, and retire to my bed. Mrs. R. mam/ ed much concern forme, and w minister medicine, conceiving me physical!) I. But I wanted the halm of Gilead, and the- physician n cares the sin-slick .Mail, to administer to me t!.. salvation. 1 kej t e iblish a i :.. of my on n. I thought if i made a prqfi . it would d<> D termined to attend meeting . which was then Rear at band, and request Elder o baptise me. I accordingly repaired to the ro< ing-house on that i nil of distress and honor as ever. Death, judgment and eternity were constantly in ray view. When the sen ' r, I intended to make my request known to the minister, and accor- dingly walked np to him, after be "t of the bouse, hut could net get a word out of my mouth re- ting the subject. Forever blessed bt the nam* LIFE OF RAY POTTER. 29 that God who watched over my path, and led me a blind sinner, by a way that I knew not, and preserved me from ruin. If I had made my request for bapti and admission into the church, I have no doubt but what I should have been received, and without a new- heart too ! O how many are probably ruined in this wav ! not seeking for anything farther, and are utterly deceived. How careful ought churches and minister* to be, in receiving members into the church, for, is it not probable, that many, when alarmed in their sin-, put the profession of religion, in the place of sa gracCt supposing that if they join a church and attend to the ordinances of the gospel, they shall be saved ? I returned home as bad as I came ; heavy laden in- deed, and thus continued for some days. I remember of bat a very short time (perhaps about an hour) thai my distress was in the least abated, until I found p.'. in believing, and that was under the preaching of a minister who preached smooth things to the people, lie was not a 1 open Universalist. yet his preaching calculated to lull impenitent sinners to sleep, the brink of hell. O my God, what an account n i give in t of eternity. This calm vra« but short duration. At length the day of deliveran came. I was yet intent on baptism, in hope that i( would relieve me of my distress, and once more made my calculations to have it accomplished. Elder S preached in Johnson, a!> nit two mi!cs from my fa- ther's ; bat he resided about live miles from thence. \ 1 early Sabbath morning (I think it was last Sabbath in July, 1812,) on my journey toward with him before meetii on the b ibj • it of joining tin' church ami l» e 1. I arrived at his house, but it seemed iiu form tin; my heart failed me, and I pas* I proceed) rods and turned about, thinkiii. w .mill positively call on m? return, but again 1 COUIC short, and my resolutions railed me. I continued on slowlj towards the meeting-house, which was a! three miles distant, calculating to attend m< C2 '50 LIPK OF HAY POTTKK. which was appointed to eommenee at one o'clock. O the admirable goodness of God, who again preserved me from my own ways and prevented tnv ruin. On my return I had considerable leisure lime for reflec- tion. How wretched and miserable did I then feel. ]t seemed to me as it' 1 i'ailed in every thing which I undertook to dp, and my own works failing me, I had nothing in all the universe to depend on. I was i consolate, and frequently Bat down by the way, to hew ad my wretched state. I could see no beauty in anything around me, tor the world had lost its chan all creation seemed dying, and! myself on the borders it li nothing but horrible prospects he! mc. The hour appointed for meeting at length rived, and I entered the house of worship. J n« can describe what views 1 had of the judgment seat of Christ, when I cast my eyes up to the pulpit. I felt like one arraigned before that awful tribunal. It so happened that Elder 8. exchanged this day with the Rev. Mr. W. of Scituate. 1 went into the gallery, sat down and heard him preach. His text, which 1 have always recollected, was Phil. iii. 10, but I do not know that I retained a word of his discourse, or un- derstood ought that he said. He waa a man noted for piety and practical godliness, of a venerable app< ance, being about sixty-li\ old, with hair white as snow. After preaching hi ided from the pulpit into the aisle, about the same time that 1 found my way there from the gallery. A number of old professors gathered around him and entered into conversation. One remarked to him that he had al- most " got through the world," that he soon would finish his pilgrimage on earth. He replied, ya>, and that he did not regret it — that he felt willing to die, &c. At that moment my soul bote witness to his words. The grave looked to me a delightful pis instead of being clothed with gloom, and death, judg- ment and eternity, lost all their horrible appearances, and so far from dreading them, I felt a desire to die, and launch into the eternal world. The poet's words LIFE OF RAY POTTER. 31 Were expressive of my feelings iti relation to the sub- ject of death — " Ah ! lovely appearance of death." I raised my eyes and looked on the minister who had been preaching, together with the hoary-headed pilgrims who stood by him conversing on the subject of religion, when lo ! I beheld in them a beauty that I never saw in any beings before. They appeared to me altogether different from what Ciiristians had done, and I felt a love for them and an attachment to them, which never can be described ; and this because I considered them to he the children of God. How inexpressibly beautiful did the things of God and re- ligion then appear to me, while at the same time 1 felt a peace of mind which to me was altogether new. All those feelings of horror and consternation of mind leaving me, and every wave of trouble which had been rolling in my bosom seemed hushed, and an unuttera- bly sweet peace of mind ensued. I gazed on th new scenes and objects with infinite satisfaction and enjoyment, and listened attentively to every word which flowed from the lipsof the £iints of God. They tarried some tune in the liouse, conversing together, but at length moved out, ami I followed, for I felt con- cerning this company, as Ruth expressed herself to Naomi : — u Entreat me not to leave thee ; or to return from following after thee ; for whither thou gocst 1 will go : and where thou lodgest I will lodge; thy people shall be my people, and thy God my God: Where thou diest will I die, and there will I he buri- ed" ! No one spake to me until alter we had left the house, and I lingered along in the door yard, when of the old brethren, (wee Were also natural bro- ther I me, and enquired it" 1 m u>lv dispoted. This was the first time that ever any mor- tal had addressed me on the subject of religion per- kily, ami it pleased Gud that this first address should be made by one, whom I had he lore my seri- ousness ridiculed, and had entertained my ungodly LIP! or ray POTTttt. young companions by mimicking him ; for ho used |r» endeavour to preach, at which indeed he made rnthn miserable work ; and boides, be w;i> perhaps as far removed from natural beauty, as almosl any man liv- ing. He was however of good character, and esteem- ed by the people as a pious Christian Notwithstand- ing his natural uncouthness of manners and his for- bidding aspect as it respected natural amiable Q< when lie addressed me, I thought if there wafl being <>n earth more beautiful than the rest, be wai the creature. O the ravishing amiableness which I beheid in his countenance. Some conversation pass- ed, which I do not recollect, until his brother uttered these words : " there is no worthiness in us — the wor- thiness is all in Christ" — when at that instant I had gnch a glorious view or representation to my mind of the Lord Jesus crucified for sinner?, as I cannot d< cribe ; at the same time havinir views of my own sin- fulness, unworthiness and vileness. My heart wen' freely and willingly out to my Saviour, and I felt unit- ed to him by a love unutterable, and beheld an all- sufficiency in him to save my soul. O how willing I felt to trust myself in his arms, and how free his love and mercy appearecl to flow to a ruined world. How delicious were the words of the saints of God around me — some one of them mentioned the u go old apostles," and it seemed to me as if those word- were sweeter to me M than the honey or honey comb." My mind in a moment was carried away to the Apos- tles, and I felt a love to them, although I had scarcely ever thought of them before, which was stronger than death. Every being whom I considered as bearing the moral image of God, appeared to me trans< dantly beautiful. I saw an inexpressible beauty in holiness, which ravished my very soul. All the natu- ral world seemed to declare the glory of God, and prai-e his holy name. One of the professors who stood by me made a remark that he would not ex- change bt* hope in Christ for ten thousand world* ; and notwithstanding I was as consummately ignorant, LiFE OF RAY POTTER. &J as I have before described, respecting the new birth, the plan of salvation through Christ the mediator — the interest in the covenant of grace, which those pos- sess who truly believe in the Saviour ; yet I felt to bear him witness, for it seemed impressed on my mind that I had obtained something more valuable than all perishable worlds, but knew not that 1 had then ex- perienced the renovating influence of the Holy Spirit, creating me anew in Christ Jesus, for I was not i in g for any such thing, nor did the thought enter my heart that it was a doctrine of the goepeL 1 parted from my agreeable company and made my way to- ward! and felt almost like living on the wings of faith over t lie pleasant plain to my father's h< I remember one thought very distinctly that occurred to my mind on my way. It appeared to me that I could make all my giddy, careless voting companions, things as I saw, and could persuade them to for- ! their sins and turn to Cod. It appeared to me they would all believe my testimony. I felt a love to ail mankind, and wanted to do them good. There grow in tl Inch I travelled home, an apple tree, which produced very early fruit, and which was then ripe, ami as I fell a strong desire to do good, ami felt ai if I wanted to give something to my young com- panions who were deriding me for my seriousness, 1 tilled my pockets with some of the apples, for that purpose, for I had no money. I felt a be- nevolent spirit and feeling towards ma ikind, that I had been hitherto an utter stranger to, and this my enemies too, if I had any. Cut a rt time after this 1 begged of my mother some cake and wine, and rieited the poor bouse in <>ur town, where I passed a considerable pari of the day with those m lio were lingering oat their lives in poi la short there seemed to 1»<- a radical change, wrought in me, my trouble of mind w 1 felt at peace with God, ami a glorious pence with- in, the wind had blown but I knew not from whence it ic nor whither it had sjoii ! F >rever blessed he 31 MFF OF KAY POTTS*. the nam G "I, who was found of one \\1. Jiim i Hi flections on t . ng How i- it possible for any Christian lo say ui lerience teaches him 'Arminian- isni. It now looks to me passing strange that I should r have been entangled us I have been with this un- ■eriptural system, when my own experience provt to be false. Indeed I never should have beeu, it' tlie true system of salvation, by gr/'// case t and rendered my condemnation unjust, if he had for infinite!;/ wi$€ and holy purposes, and to ai. ne valuable end m the government of the moral world, through grace saved * I wt*h the reader to read the preface, nnd learn my rtm ping the terms Armlniani$m } Armin LIFE OF HAY POTTER. &S another sinner as vile and guilty as myself? Let this be weighed in the reader's mind. Would this, I say, have taken away my guilt, or rendered my condemna- tion unjust ] I beg to know how. Would it not still have remained true that I had sinned freely and of my own accord, for a long time against God ? And not only that, but despised and refused, month after month and year after year, offered mercy. Now I humbly beg of the reader not to suffer prejudice or anger, (for people are frequently angry at the truth) to prevent his attention to this subject until he can give a satisfactory answer in his own mind. Suppose there are two criminal murderers — both guilty, vile transgressors, and deserve to die — the government executes one, but to answer a valuable purpose or end to the government, (and not out of partiality, or a self- ish respect of persons to the criminal) the other is pardoned. Would such a proceedure prove that the one who suffered, suffered unjustly ? Would it take away his sins ? Would it be thus made to appear that he had not murdered ? Every person of common sense knows better. And are there not such cases frequent- ly transpiring? But when we tell Arminians that all men are guilty before God and justly deserve eternal damnation, on account of sins which they have freely and voluntarily committed, (which by the way they own to be the truth thus far) and not only that, but that they all with one consent, when left to themselves, (sec Luke xiv.) wickedly reject the mercy of God offered to them in the gospel, and affirm also that God mil have a seed to serve him — that he will give unto his Son souls for his hire, and as a reward for his su)- ferinjrs ; that he shall see the travel of his soul and be satisfied in the salvation of many sinners, while oth- ers are left to suffer what they justly (Irscrve, (and they cannot i\vny it) they say p/e represent God as a partial heinir, horribly unjust, a wricked respecter of persons, &c. /say this comes near to i» ruble blas- phemy. If we represented that all the notitt God had in view in saving sinners, was the sinner's own 'Jo i ii i POTlYfl. person*} re * ouM more colour of eondour in their auertions, In<:< nianv ;:' talk initl write ai if there could be nothing wore in view, it! the Divine mind, in sai then, than tlicir own individual hapi in< si .Sta- tion. Reader, art thou of this description ! J bei thee For a moment to it thou ait. WTe v. orm — vile wormc - in creati< M(i< r also the character of Him who tnhal tit v ; perfect in Ih>1 arftri in praises, b God d< bonder — the great omniscient, omnipresent and i UlpOtent God. And do you think tliat till will the glory of his own great name, sd of his intellectual 1 h subserve the individual ends of our little sinful sell If )ie saves us, it will be fox the glory i f his oiTn great name, and for the greatest good of tlie uni- And if he condemns ns. it will be been have sinned against him, and jnttty J. And herein his justice v. ill also be glorified. We ought to beware how we call tins unjust and wickedly | tial. When I review my otvn experience and thru of others, and ask mySeif questions like the following, it proves to me, as I b< lore ,1. Arm in ism to I (for they say th< 7 turns the point of Ms salt ation*) and J Christians would do the same, candidly; thi would he the same with them also. Why did I not obtain religion one year or one month before 1 did ,;n it ! \V;l- it because 1 did not need it th« otl'rrcd to me freely! Ifo. WtM H becaoae I covid not have obtained it be- fore. *M? No swell thing. Did 1 grow any l>etter by waiting, or rather continuing to rebel awfully agatntt B good and holy (iod, so that when I did Obtain it. I was better })rej)ared, (by nii!>mg and cherishing the geed thing in wc) to accept - ration ? If so. th< n continuing in sin made me more * See Fletcher. Whitby and otI.< LIFE OF RAY POTTER. 3< holy ! ! Besides, when I was arrested by the power of God with that conviction which never left me until I was born again, I was pursuing a course of ein and rebellion against God, with reneieed and increased vigour. The reason evidently was this : — My heart was fully set in me to do evil. I hated God, and rejected salvation, which was offered to me in the gospel — and this, too, I did freely and voluntarily, with all my heart. Well ; now the ques- tion occurs — how came I to turn to God and be- lieve the gospel ichen I did ? Now the way which Arminians evade this question, (which, if properly and fairly answered would at once overthrow their system) is generally below the character of fair rea- soning. They will say I was then icilling to accept salvation. This we all admit. I have no idea that any person has religion before he is willing. But how came I to be willing then, or what was the urn of my being more trilling then, than I was six m mths before ? I ask the reader to for- get his own particular creed, prepossessions and prejudices, and tell me if this was not the sole and only reason, viz. God dealt differently with me from what he ever did before. Why was it that those who were pricked in the heart on the day of Pen- tecost obtained religion then, and not before ? Might -they not hare come before, if they would? Most certainly — for undoubtedly Christ himself before his crucifixion personally preached to many of them. And was he not as good and as powerful a preacher as Peter was ! Sea; he spake as never man sp but they would tint hear him. He worked miracles — but still they would not believe. But now what i« the matter? Peter, an unlearned and illiterate fish- erman, preached a few minutes and about three thousand were suddenly converted to God, and were filled with faith and the Holy Ghost. Now what was the cause of their being willing to obey Christ nnw y under this short discourse of Peter, when had been resisting Christ's own testimony, or per- D ■ 38 LITE Off RAY roTTtlt. ■ecuting him, Borne of them probably unto deaff* befon / Had their hearts grown any better bv nail- ing the Son of God to the accursed tre< Let us compare' the experiences ofGod'i people with the Arminian notion that man turns the point of h s own salvation by nourishing and fostering that grace in him, until by his labours it is raised to n. holy flame, and lie becomes a good Christian. 1 ask you, reader, if you are a Christian, to re- view year own exercises, and see bow this argument will stand. How came you to have a hope in Christ, when thousands born under the same dispensation, enjoying the same privileges, reject salvation, and wilfully and constantly uv^v their down to hell ! Is it because you were naturally any better than they '? This I presume you will not assert. — But if you should, who made you better! So this will not remove the difficulty. AVere you wiser, or did yon | i ss< ss stronger natural and intellectual p( wers than they 1 This will not be ur you carry part of the burden, and I takes the rest. If go, he must exercise a power short of omnipotent power. And docs God ever exert any power short of omnipotent power ? It would be well to consider this before we make assertions. Or do you .'l that God pours his grace in among your un- itified affections, and so reduces them down, like pouring water in among ardent spirits, thus adulterat- ing them ? Is this your idea of the grace of God as- sisting you 1 Then I would ask what state are your affections or heart in at this time before you exj \ religion 1 According to this idea, they arc nei- ther good u>r bad, holy nor unholy : you neither low ( to I nor bate him ; you neither fin nor let it alone o what a system — rarely men of sense, would never have embraced it. if they had looked at it- absui lies — had they not hated the bible doctrine that - lie wholly at the discretion of God, whether to save them or not — thai be has ■ perfect rights gn of the universe, to do either; and that if I 40 Mi-;. Off I \* POTTKV* - n'Ivc any. a will be of his WUTt mercy and g\ alone, without any irorkl of righteoui lie crea- ture mingled therewith. The plain tiutli is, men before n tirely corrupt in heart, opp< not the least particle of holiness in them. G Jnly rith than and calls upon them to repenl : — " Behold I stand at the door and knock." Hut boli- pirit of God, is no more in the I before regeneration, than the man it the bouse while the door is shul and he stands without knocking. Sinners are not like the inanimate crea- tion, neither — they aic not like stocks and They are as active as saints — but all their action is Inst God. They freely and voluntarily oppose ■ rnment with all their hearts, continually, ami as to accept Balvation on the humiliati spel. And this every one of th< without a simile exception, will continue to do un- til forever lost, if God does not interpose with almighty power and all conquering grace, and change their hearts, and cause them to be witting to be fl ed in his own appointed way. This is the true state of the case — it is agreeably with the experience of all truly converted souls, and abundantly tea by scripture. This is the only plan that in ration of those who arc saved entirely i and the condemnation of those who a; resl on their own heads. Foi as ] the Arminian sentiment puts the turning point d' sal- ion with the creature; and this turning ]< must be abstract or independently of the grace of God; for observe, the creature himself improve communicated to him, they say.* and so n. fttion certain. So that he of himtist Maga- ziuc. LIFE Or RAY POTTER. 41 worke J ; and I ask the candid reader if this is not main- taining salvation to be of our work 1 I should be as willing to preach salvation by works, as salvation by a work. Now ice affirm, that if a man shall keep the law, he shall live — but we cannot find the man. We also affirm that sinners ought to love God ; they ought to repent without delay, it is their duty, and they may if they will. — But we affirm they will not — so we say the turning point of salvation lies with God. And this, as I before observed, is not only agreeable tb scripture, and the experience of the saints, but with the prayers of Arminians themselves. I never heard any who were spiritual pray, but what they prayed in this very stiain, and bore witness to this doctrine. — They pray to God to change the hearts of sinners — to arrest them by his mighty power, and to cause them to submit — to bring them down, and that too this merit; and call for the power of God to be displayed in killing and making alive, in slaying sinners and creating them anew in Christ Jesus ; and after all, if any one uses the very same ideas in argument with them, as they express in prayer to God, they think it horrible, and presume to confound him without cere- mony, by calling him a Calvinist ! But let us examine God's word, and review our experiences in the deal- ings of God with our souls, and embrace truth, let it be called by what name it will. Perhaps the reader, if he be an Arminian, will come forward with decla- mation that this makes God a partial being, in repre- senting him as dealing differently with men. I beg of him not to be forward in digging this pit, lest he fall into it himself. I do not purpose to attend to this ob- jection here, but will refer the reader to Chapter l\. where I conceive it to he fully answered, and where, 1 trust, it will appear beyond controversy, that if thi* system of religion makes God a partial being, Arniin- ianism does the same ; so that if we throw away out on this account, we must the other. 2. In reflecting on my experience at the time jyel alluded to, I have satisfactory and good evidence, i! Da flS Lift OF R \Y I experienced a real change of heart* It was tl which I tl i tl not expect or look for ; for, &j I bare be- fore >aid, I did not know any thing about the new birth in theory. So thai this marvellous change was wrong in me unexpectedly — and 1 am confident that I did not it. If I had been theoretically ortho- dox, and had been looking for the E m of my through Christ, or the new birth, there would have been more probability of my haying been imposed upon by the enemy of all righteousness, in working on my imagination, and in my thinking that the thing had really taken place, which I ight for. did I imagine that I heard any audible voiee, like the voice of a person speaking to me. and telling me my MD- were forgiven. But I first r change in my affections, which I have related — ami how beautiful did God's character then look to me, for the first time, and how 1 loved his children! I was then led out in my mind as I have stated, to behold Jesus Christ i xhibited in the gospel. I did notjirst believe on Jesus Christ, and have my sins for- u — and then love God / e had forgiven my sins, and I expected he would save me. 2\o: if this be the way that G I am still without hope, lint I first experienced this great and glorious change, whereby I loved God ; and 1 then acted faith on the atonement, and saw the way of salvation through Christ \ am led, in reviewing my experience, to fall in with Mr. Fuller, in hi> views of saving faith — that it is a holy exercise, and have read him with great satisfaction on this subject, as I have also Dr. Bellamy, than whom, no writer has, perhaps, more successfully shewn the dangers of that system, which in substance amounts to this : " that a mans sins arc forgiven him, if he really bil'uvi < thry arc, or if he fully believes that Christ died for him in particular.'' Now we may beliove many things to be true, which are false, and it is to be feared that many in the great day will find that they have believed a lie, in thinking their LIFE OF RAY POTTER. 43 sins were forgiven. To say a person's sins are for- given, before he loves God, is to say that he may be saved without love to God — for what will condemn a person when his sins are all forgiven ? And it also im- plies that we may have saving, justifying faith in Jesus Christ, without one particle of true love to God or the Divine law ; and how does this agree with the scripture account of saving faith ? The bible says that " faith works by love ;" and that " faith without works is dead." Repentance is before forgiveness, and true repentance, that is, a godly sorrow for sin, implies love to the Divine law. A person may have, and perhaps all sinners do have, at times, what is sometimes term- ed, a UgQ nice, without true love to the Divine law — Judas, no doubt, had it — but this is not the re- pentance " unto life, that needeth not mtedof.^ Let us be sure that we have a godly sorrow for sin. — It is the duty of all men this moment, to love God, consequently their duty to unfeiirnedly repent, for having tr d the law — and it is their duty thus to believe on the Son that they may have lite. But let them not, (to use a vulgar ex] 11 pr< end f<>n-. lieve that God forgives their sins while they hate hitn.#nd then after they think he has forgiven them, shift ground, and love him merely because he has paid aitlon to them ! ! CHAPTER III. Public profession of religion — Misconstruction oj subject of bearing the cross — Lukeicarmness in R gion — \\t p.i married August the IGtb, the next Sabbath following the one on which I was baptized. 1 frit a >:. <»i«r d- - to speak to the people, and ray tmpaniona in particular, to try to persuade them to tire fi p rath i.i r r i POTTER. I bad heard at that tine eno .\ hich the ] »< - < » j »1 « - pririlege to improre th in exhortation, praj «\ . but i that if I & til I must preach. e out an appointment that I would nly of warning them to beware of too much beat and in their political contentions. I wai poor ignorant boy, having never read but B very Ut- ile in the bible, and had no di speculative///, of the doctrine it contained. 1 had the work of God, to be sure, on my soul, but what to fe- nominatc it, of how to expr< If on one single point of scripture truth, I knew no more, perhaps, than _•' or Burman, who should rted where the bible never had been - the preach- ing of the gospel never had been heard. Notwithstand- ing tins, 1 felt strongly impressed with the idea, that I must preach the gospel. I made another appointment the Sabbath following, and attended, whi I my preaching for the present. I have often lamented that I bad not had proper instruction at that time to have im- red my gift, in conference m < should e been opportunity, instead of attempting to preach : 1 might have kept along and grown in the improvement of my gift, and not have clo» d my lips m silence as I did, for more than thl - follow- ing. But it was too much a fashion with the order of people with whom I had connected myself, to make preachers of almost all who opened their months in public, although they possessed nothing but exhorta- tion gifts. This is a sad mistake. It i> the means of putting many a one into the pulpit as expounders 6( the word, whom God never called and who hare nothing but a gift of exhortation. And on the JJFE Of RAT TOTTER. 4t other hand, it is the means of many keeping silence who should at proper times give a word of exhortation : for having felt it a duty to speak, and feeling incom- petent to preach, they say nothing at all. This was the case with me, for after having attended two meet- ings, and attempting to preach, 1 hecame discouraged, in this course, and never opened my mouth in public on the subject of religion for more than three years af- terwards, as I have before hinted. To my shame be it spoken, I did not even pray in my family. Satan about this time obtained a strange advantage over me in another way, which tended more stiil to discourage me. Some one handed me a book entitled * ; No Cross no Crown ;" written, if my memory serves me, by William Penn. I know not but the book is well enough, although I do not now recollect much about the contents, ! at at any rate either through my mis- understanding, or some faults in the u 'f, Satan le it a means of great injury to me. The infer- ence which I drew from it was, that I must cross my- self in every thini: which I had a desire to do, without Ling any distinction between holy ami unholy desires, or between that which the law of God forbid or required. Accordingly 1 had to take up my cross and deny myself, and not attend meeting the next bath, for my heart had been much set upon it and I had a Btrong desire to attend, but my book said M No wn.* ? and a* I did not feel willing to lose vnj crown, I took up my cross and went into the woods on Sabbath, and there remained all day ! ! I felt lamentably bad. But I thought the was that 1 did not faithfully b« ar tin- cross. My book said, i; No Cross no ( rown/ 1 bo I thought I must every thing which I did not icant to da. Accordingly, although 1 did not \\ ant to leave the down in the sun, yet I must it, for my book said, 1 no Crown." Thui tin* Devil tempted me in the Wilderness; and here 1 continued all day scorching in the sun, bearing the cross as I verily thought, in hopes of obtaining the crown. As night 49 LIFE OP RAY POTTER.* * crime on I felt most miserably. I desired to return home — but tins would not l>e bearing the cross. I must therefore continue there all night Somehow 6r other I obtained mitigation, so far as to start for home. (I suppose 1 abrogated tin* severity of the 58.) Hut i had not gone far before 1 thought 1 must turn about and ffo back, inasmuch as this would be the most disagreeable thing to me almost imagin- able; and 1 drew the inference from the book, that 1 must not do one thing which was Agreeable, but the cross consisted in doing every thing which was di<- Ogreeable* So I turned and run back, until by EH DM means or other I obtained respite, go as again to re- turn towards home : but I had not proceeded but a short distance before the Devil gave me orders to again wheel about and make my way once more into the woods, and in this wa) he kept me pacing back and forth perhaps twenty times before I got so far extri- cated as to get home — and I think then the only means whereby 1 obtaii ed freedom from th< tarrying in the woods all night, was by taking up another, almost as disagreeable ; which was to appear at the residence of my wife, whom 1 had just married, and where I expected to meet some of her relatives from a distance, whom I had I en, clad in my shabby working apparel, with no handkerchief around my neck, with the addition also of turning my shirt collar under, so far out of sight that I appeared rather as if I had no shirt on at all ! This was disagreeable to me, but my book safd, " No Cross no CroWn,' 1 and I therefore concluded to bear it. This eircumstance may appeal 1 to some too unutterably foolish to relate, but it is for this very fmrpdsi that 1 here mention it — to shew what consummate fools the Devil sometime* makes of young converts. I was at the same time that this happened, sincere, and would not for the world have clone any thing offensive to God ; hut as I have before observed, I was ignorant, and altogether unacquain- ted with Satan's devices, so that lie easily obtained thi* advantage over me, in my tender state of inex- LIFE OF RAY POTTER. 49 perience in the Christian warfare. I bad not learned to try the spirits by the unerring word of God. Not- withstanding this course, which the Devil led me on this day, appears so foolish, yet I believe it to be of the very same nature with all religious enthusiasm or fanaticism. What is the Shaker delusion but this ? — Although some of it may appear at first view more plausible ; yet search it to the bottom and it is the same thing. And so with all fanatics, who have ever appeared on the stage. God overruled this day final- ly, to his own glory and my good ; for, notwithstand- ing I did not then sec through the delusion, yet some years after, when Douglass Farnum and his follow- ers began their course of running round the chimney of the house, perhaps three hours on a stretch — crawl- ing on the floor — sitting down under the table, like dogs, and numberless other bodily exercises and m< ments, not only disgraceful to them as men and wo- men, but abominably so as professors of the Christian religion, I was prepared to reject it as a delusion of the Devil. This Farnum was a preacher of what is termed the Christian connexion, and tor a while seem- ed successful as an instrument of a great revival of re- ligion. We cannot be too careful to try all our impres and exercises by the word of God. After this Sab- bath which I spent in bearing the cross in the manner aforesaid, 1 grew more discouraged in endeavouring to attend any religious duty. No doubt but this N one grand design of the enemy in thus leading me on a wrong track, worrying me, and bo tempting me t.. believe there was no enjoyment, in bearing the cross of Christ. How many does he thus deceive, win'-- hearts have never been changed* They are alarmed through fear of eternal punishment, and feci willing t§ do i thing to escape it, and thai In* sejs them at work at did me; until they are satisfied there is noh$lp or comfort in such exercises, and finally reject them as delusions, and with them the wh<»lr of religion also. Hut tha be to God, who, with every temptation which hi* chil* E 50 LIFE OP RAY TOTTER, drm meet with, be also makf s n way for their escape. As I grew discourage d, I ioob I •• pun to partake of th< spirit of the world, aod to settle down jn kike* armness. 1 was young and just married, and soon eoneeived the idea of obtaining something of this world's goods, lor comfort M when a rainy day should come,'' or old age should creep on, cVe. About this time the bretl. in to doctrinate im . I was warned to beware of Calvinism as a i% In/dra-hcadid staffer,* 1 which, if he got his iron grasp once hold on me, would prove my ruin. As they had no writings of their own denomin- ation on doctrinal subjects, 1 was supplied with hooka written by the Methodists. Calvinism was represen- ted to me as being made up of sentiments like the fol- lowing : — That God was the sinful author of moral evil or sin. That men were bound, by irresistible decrees of fatality, to do just as they did, although they might be ever so trilling to do different] j. That the atonement was limited to apart of mankind. That God chained mankind, by his decrees ; like a person's being chain- ed to a post or tree, and then commanded them to come to him ; and because they did not come, con- demned them for it to hell. That a part of mankind could not come to Christ, although ev illing to come. That a part must come, although ever so tm- williug, and be compelled to go to heaven like a man dragged to prison, with his legs tied, contrary to his wishes. That those who were once converted must go to heaven, let them do as they would afterwards — and finally, that it made no difference what a person did after he was once converted, lie must be saved, although he should live in sin all Ids days, and should not endure to the end ? Horrible picture thought I ; and so it really was. I was not told that there w as any difference in the opinions of those who were dc- nomtnafrt/Calvinists, but that the above constituted the main pillars of the system; of all who were ranked un- der that head. This to be sure was dreadful hen I knao that God was holy, and could not be the sinful UfE OF RAY POTTER. 51 author of moral evil. I kneic that man was a free moral agent, and that no decree of God hindered him from acting as he chose to act. I knew that the atone- ment was amply sufficient to save the w T hole world ; for the scripture was full on this point, and all were invited to come to Christ and be saved; and that if any were not saved, w ho lived under the gospel, it was because they obstinately rejected offered mercy. I knew also that the scripture declaration was, that those alone who endured to the end, should be saved, and that the promise was to none else. These ideas were clear in my mind as they now are ; and as they told me these were Arminian ideas, I thought to be sure that Arminianism was a bible doctrine, (and so far it is,) and received it implicitly. They never told me that there were tens of thousands of Christians who were denominated Calvinists, that held to all these points as positively as Arminians did. That however, there were some who were so called, that believed in a particular atonement, or that limited it to the elect, and whos >f the decrees of God, and of the 'ralinabititt/ of man, did, indeed reduce the system ofG> rnment in the moral world, to a kind of fatality, and made the creature like a stock or stone, or rather a mere machine ; yet, there were others, who, notwithstanding they were called by the same name, yet believed altogether differently, viz: — That God's do not rob the creature of his free moral ncy, but that they established it. That all men always act jiu t, all things con- sidered, or they are not accountable. That the atone ment is general in its natwrt^ and amply sufficient to thousand times as manj sinners as i rer did or it, if they would on! it by faith. — That ad freely! and in- riminately to all. That whosoever will eon come and partake of the waters of life freely* That there i> no extrins . or nothing out of the <•■ tun* that hinders his coming to Christ, if he did no! re- ject salvation d to hun with all his hi I LOT or hay mi i or this I was never informed j noi irai I told thai tl people held to frofjl ncfej of the truth, whereas Arai- aians held to but Thai notwithstanding li trim thai raren arc free moral agent* ; that atonnm and opens a door of sal ration through which all men may* come to Christ and heaven, if tin 1/ trill, ami that all are invited in tl claration to COme, vet they did not tell mc that all men are so desperately wicked, and th< bo ftilly set in them to do evil, that when Christ cruci- fied ifl preached to them, and salvation moat freely of- 1 to them, and they invited to come to hil arms. they all universally, if left to themselves, without a //. with one consent^ .will make an i Kcuse, ami willingly and wilfully refuse this offered gra And that not one single individual of the whole fam- ily of man ever will ce- imr so pleasing to the natural heart, and of course to the remains of sin in me. it is not much to be wondered at that I did. I now began to dispute on doctrinal points, with vehemence. 1 had learned the Armiman will come may come, (by which I always meant that nolxxlv hnt the Arminians did be- lieve bo,) 1 talked about the horrible the iron chains of fatality. Cod's partiality, Sic. which nlr held to. as 1 -aid, and of the dreadful dan- genus doctrine of tkt saint's persevermnce t although I LIFE OF RAY POTTER. 53 had got completely settled down into a backslidden state from God, in heart. What strange inconsisten- cy was here ? Advocating a system of doctrines which lays the stress of the creature's salvation on Ins own faithfulness, abstract or independently of the grace of God, (for the Arminians teach that our sal- vation depends on our faithfulness in improving grace, instead of its depending on God's grace, causing us to improve our talents.) and yet living in a state of abominable lukewarmness and almost total neglect of all religious duties ! I soon arrived to that state that I spent the Sabbath in visiting and recreations, when there was no meeting in the neighbourhood ; and fur a considerable time made a point of attending meet- ing only about once a month. I attended no church meetings, nor covenant meetings, nor prayed but very little in secret, or indeed at all. I became again much taken up with politics, and almost every day en- gaged in warm arguments on that subject. 1 in raising liberty poles, rallying around them, and fir- ing salutes, and was excessively fond of military pa- rades, being myself a member of an independent com- pany. Iti this manner I passed along for more than two years. To be sure, I felt, notwithstanding all ray baokslidmgs, at times, much troubled in mind, and filled with horror in view of danger — and also felt an attachment to, and regard for the cause of re- ligion, which I did not feel before my conversion, and thought I would not tor the world wound the cause ; and if temporal assistance was wanted, I was ready to contribute, as far as I was able ; yet, I wai blinded by sip that I was not aware that 1 was really i every day, and lived more like a Heathen than I did like a Christian. During all this time I never hail a word of reproof from the ehureh to which [belonged, nor from one of the individual mem- bers ; but on the contrary, 1 bs ion to believe 1 was held in high estimation by them, as a wholesome member and faithful Christian, And ikis was the faithfulness, according to the doctrine which tin t E2 64 1 .NT Of HAY POTTHR. taught me, and inculcated, on which my eternal sal- ration depended !!! O my God, what strange infatu- ation) What blindness to the requirement* of God** holy law ! What horrible blasphemy (I was about to to substitute such obedience waijmtkfubiess in the place of Jesus Christ ! What can be more abominable in the Bight of God I During this time I was awakened one night out of my sleep by my wife, who was walking the room in it distress of mind, on account of seeing her lost and undone state, and begged of me to pray for her. For such a scene as this I was not prepared, and therefore put her off with the exhortation to pray for herself, &c. I prayed not at all in my family, nor jrave my wife nor children any religious instruction. — The reflection pains me this moment, and I have had much sorrow of heart and bitter repentance on account of this state of declension and departure from God, which I so long most wickedly and ungratefullly in- dulged in; and I am now convinced that it was owing to the mere mercy and grace of God alone, yes, to the truth of that doctrine which I was then despising, that I was wot finally left to myself, and to perish everlast- ingly in my backslidings and sins. But the covenant was ordered in all things and sure ; and although 1 was suffered thus far to fall as a just chastisement for my self-conceit and the pride of my heart, in trusting in myself ; yet he did not suffer his faithfulness to fail, but, as he did in Peter's case, so in mine, ere long looked me again into repentance — healed my back- slidings, and manifested himself to me as he does not unto the world. O the long-suffering, goodness, grace, and mercy of God I " How great is his goodness and bow great is his beauty." Reflections. In reflecting on the foregoing chapter, the state of mind described, which I was in for more than two years, how plainly do I see the entire falsity of tjiat arr LIFE Ot RA1T POTTER. 65 gument frequently used by Arminians,that the doctrine Which they inculcate of falling from grace, if received by young converts, has a salutary influence on their minds to preserve them from backsliding; and that the contrary doctrine of the saint's perseverance, has a very bad effect by producing a spirit of lukcwarmness, degeneracy, &c. This statement may appear plaus- ible to many, but with me it is Vague, unfounded, and futile. The old proverb, that experience is the best school- master, will hold good here, in respect to myself. I have tried for myself and am satisfied. Perhaps no person ever more fully believed the doctrine of falling from grace than I did at this time, and some time af- ter. I did not indeed, believe it, as I now believe the saint's perseverance, and I must be permitted to say that no person under heaven thus believes it. One reason why I believed it was because I did not under- stand it in all its consequences. That is, I did not fully see that it placed the turning point of salvation, (if I may so speak) in the creature's hands, instead of founding it in the promise of God. Another reason why I believed it was because I at the time, knew but little about the native dtccitfuhicss of my heart. If I had known then what I know now respecting this, I should have said at once, if the doctrine of falling from grace is true, there is not only a possibility of my fall- ing finally away, but I am sure that I shall be (after all that God has done for me) lost in hell. Another and powerful reason why I believed this doctrine was because the contrary doctrine of the saint's persever- ance, was completely misrrprcst ntt <> they consider as they ought thai the/ have almost unbound- ed influence over the minds <>t many ui their bean who arc ready to receive their vordl hi the COOJMal of 68 Lifrt or ray roTirn. God, and if they do not teach them the truth, but hand out to them error and wrong ideas in respect to doctrine and practice, the conteqmncei are likely to be extremely injurious, if not ruinous to them ? How many there are who will commence with young con- verts, taking the advantage of their youth and inex- perience, and infuse into their minds strong prejudi- ces against the truths of the bible, by misrepre- senting them to them, and then, if these same converts are ever so favoured in the mercy of God as to be de- livered from the bondage of error and brought to see and embrace the whole truth, as it is in Jesus, their teachers will turn upon them frequently, like raven- ous wolves, ready if possible to destroy their reputa- tion and influence, by representing them as unstable turn-coats! Reader, are you a teacher in Israel ? I do not mean exclusively a public preacher ; but also a teacher in private, in conversation with your neigh- bours ; and particularly, are you a teacher of doctrine to young Christians f You should be extremely care- ful that you teach the truth. You should be very sure that what you teach is the word and counsel of the Lord of Hosts. Do you take up a system of reli- gion merely from the testimony of others, without critically, prayerfully, and faithfully examining it yourself: and through a blind zeal to favour your de- nomination or party, and bigotted prejudice against some other sect, propagate it 1 You ought to stop and think what work you are engaged in. AYho you to teach for doctrine the traditions of men ? Will the approbation of numbers, or to he sanctioned by a large denomination screen you from the displeasure of a holy God ? I can truly say that of all the sins which I ever committed (and 1 have been and am still B rmj great sinner,) none has ever caused me such pain and bitterness of soul as this ; of having propa- gated false doctrine, and violentl J opposed the truth. To be sure I did it ignorantly and in unbelief, and so did Paul when he persecuted the saints : nevcitlicl LIFE OF RAY POTTER. 59 it was a great sin, for which he could not but mourn and condemn himself. And so it was with me, — What can be said in favour of the candour of those preachers and professors who will knowingly misrep- resent the doctrinal ideas of their opponents. This does appear to be a fact in respect to many. They have got the word Calvinism so dressed up in view of many of their hearers and readers that the very men- tion of the name will give them " the horrors," to use a common vulgar expression, so that they need only to declare that such a doctrine is a Calvinistic doctrine, or such a person is a Calvinist, and the dye is cast ; their minds are sealed with prejudice, and without further consultation they stand ready with a verdict of condemnation. At the same time these teachers know that there is nothing definite to be known of a man's theological sentiments, by his being called a Calvinist, and that hundreds of thousands whom they are pleased so to style, no more believe what they say the system of Calvinism is, than they believe Deism, Atheism, or Universalism. Moreover, if the people whose sentiments are thus misrepresented, remon- strate, explain, and clearly state that they do not be- lieve any such thing as is laid to their charge, and clearly state what they do believe ; yet still the mis- representation is reiterated and the prejudices excited on account of those misrepresentations, are kept up. I say what can be said in favour of the candour and regard for truth of such persons. Suppose I say a thing exists which / know does not exist ? What name would you give to this statement of mine ? And suppose I say my neighbour believes a thing to be true, when at the same time he asserts to the contrary, and 1 have no proof that he does not speak the truth ; what name would y«»u L r iv<- this representation of mine? O that men would be more candid and careful, and not slander the truth and their neighbours, as many do ! Methinks God has a serious controversy with such religious teachers as misrepresent truth and gratify CO LIKE or RAY POTTER. the pride of their hearts, in treading it under foot and in promulgating error. The people of God are in a lamentably divided state, and it beCOtnes all of 111 mo>t solemnly to en- quire whether we are engaged m Spreading and vin- dicating the doetrines ol' Christ and bit Apo>t!es, or nre zealous in opposing them. " Great IS truth, and it will prevail," although we may oppose it with all OUT might, and induce thousands of others to do the Same. When God shall call lor an account of our stewardship, in vain do we take shelter under the wing of our (/(nomination, to screen us from his dis- pleasure, if we have spent our days in fighting against truth, and thereby sowing the seeds of discord ami the flock of Christ. The Bibk is a rery plain book, so far as it respects the fundamental doctrine.- of Christianity : and the reason undoubtedly why we are 80 blind to what it inculcates is, herause truth, J every particle of truth is extremely disagretabU to our proud deceitful hearts. Thousands, yea all mankind, if not prevented by the accomplish this end. I was appou .I also been in the Church) rrnd I ing, a bi uer with my i. Although I had at this time, a \. Mind zeal, yet I have no doubt hnt that I felt . the influence ofa spirit of piety and a .1 the Lordof Hosts. But how unqualified were > watch over the affairs of Christ's militant hi are of the Church of God. I ncv< that time once thoughl great danger tl of delusion in reli and in receiving o, among us. Our Church was built up, and increased in num- bers, but it is to be feared that many who were added n< | such " as will be saved," in the day of the I >( :!J( bus. As 1:1 ( ( n, ignoi ant, and unqualified as I memb< i in the Church. On all business subjects con- ted with the Church concerns, I i ly in Church m< etings, but had n< i | ened my mouth in owning Christ b< world, praying in my family, or renewing mj mj !>:< ' fi- rm in j.k etings appointed for that purpi ara- torv to the communion Brother T — m began to insist on my speaking in nant and conference meetings; but I n account of my inability ; for I ^ <*j ily thought uld be almost impossible for n a word. The subject, howeyer, pressed with inex on my mind, and! began to he much distressed on account of neglecting this. duty. 1 framed excuses from LIFE OF HAY POTTER. time to time, until one evening, attending a con fere meeting, after a number had spoken, a poor African id a most broken manner, spake on the subject of relig- ion, when L thought surely there was no < I for me, and I must either open my mouth, i some dreadful consequences. I according!} arose ami talked a few minutes, but was so agitated with fear of man, that I knew not after I had tali . what I had been saying. From that time to this, however, I have continued to speak in religious meet- ings vrhere there has been opportunity without c tiou, although I was - > agitated for some time after this, that in speaking a very few minutes, I should be as much out of breath and exhausted as if I had been running a miie. Another cross now lay before me, which appeared to me still heavier, and I knew not that I should ever find strength to take it up. This w pray in my family. I had hitherto entirely neglected it, and knew, moreover, that in all other respects I had not lived before my family agreeably with the gi profession I had made. From b what confidence \v\\\ they put in you rune, if you undertake this I It was a most grievous trial t not how to surmount it. I procrastinated and made vow.-, that at such a time in future L would attend I but when the time arrived I felt more hedged up I ever — 1 would beg to 1 I for thai time, and re- new my vow- to do my duty at a more COllvei son; hut still kept breaking them. I would frequent- ly leave the house and wander into tl try to pray. But this would not ant I Could enjoy no freedom at all. After suffering much in mind and breaking many solemn vow- which I had ma l< God, I made my "way through the crowd,' 1 aud ai- led to this important duty, which to my lhamt ami reproach I had Ion ted. Are there not many w ho t round thi What pi d«» you make, reader I Will not your family, or some of them at lea -t. in the day <•< i up an -; ! In al titer I l inuni bare riren my- self up as entirely dependant in this calling for tt ro/ai well as spiritual support The day at length arnvrd. and I met the people and preached from < .'' pay my debts punctual///, and live in- dependcntli/i requiri rapport from objects more than worldly to keep me 10 a tolerable comfortable state of mind. 1 d up in the upper room in the debtor's apartment; am j rreahle and loath- some situation to be sure ; yet notwithstanding I tried 68 LIFE OF HAY Pf> to content myself and trust ia 0o& The Lord hour* Btei gswe me "favturin sight of the keeper of t]u jri$* o«," and I hud not been in the room (There I w;is first confined but a short time — perhaps do! an hour, before I was permitted to enjoy the liberty of the whole lion- I remained in prison two days, when the dooil were opened, and 1 was set at liberty ; but why and where- fore I have never learned. Let every one judge for himself, in respect to this subject of bearing arms ; aj for me, I cannot endure the thought of being instru- mental in precipitating my fellow men into eternity, who have been driven into the field of battle by ambi- tious and avaricious kings or rub After I had been preaching about nine month?, I was one Sabbath returning home from an appoint- ment, which I had been tilling in the neighbourhood of the Lippitt Factory, in Warwick, when I became absorbed in serious reflections on the important sta- tion which I had assumed, f thought I had seen the dreadful consequences of young ministers being flat- tered: that they had been lifted up with pride, ad fallen into " the condemnation of the devil/' I stop- ped in the road and cried mightily to God, to preserve mt from such a dreadful fall. 1 remember perfectly well one expression which I made, and repeated. — Lord, (said 1,) Solomon a?ked for fe Lsdom, but first of all, I beseech thee to give me humility. I was con- scious that I needed wisdom also, but I was so fear- ful of being puffed up in consequence of the undivided approbation which I received from my brethren, and the attention which was paid to my preaching by the world, that for a season I scarcely knew how to contain myself. But I little expected that God would answer my prayer, and humble me in the way which I have reason to believe he did. At this time I laboured at my trade during the wee k, and used to carry my small New Tot anient, which had marginal notes, in my pocket, and studied it attentively almost every leisure moment. I preach- ed frequently, evening* ; but when I was not thus LIFE Of RAY POtTEH. 69 engaged, I was generally alone, by myself, absorb- ed in meditation and prayer. I had, about this time, thoughts of emigrating to the western country, and felt determined to exert myself to obtain property, that I might preach independently of receiving a temporal support, and so blow the gospel trumpet in those destitute regions, of which I heard much from my brother T m, who had, by an appoint- ment of the yearly meeting, just visited them. — "While I was one day meditating on this subject, and at the same time driving on with my work, in a great hurry, I struck a fatal blow to all my cal- culations, and in a moment demolished all the cas- tles which I had been building in the air. I plunged accidentally a small gouge in the palm of my hand; and although the instrument was small, yet at the moment I received the wound, I felt a kind of fore- boding that the consequences would be serious, if not fatal. The pain ran up my arm into my shoul- der and neck, and I was advised to use precautions against the lock-jaw. I visited an old lady in the neighbourhood, who had once been attacked with that dreadful complaint, in consequence of a wound in the end of one of her fingers, by a small cam- bric needle: (how frail we are!) She gave me ad- vice how to treat the wound, and I followed it ac- cordingly: but was unable to labour, in consequence of the soreness of my hand ; so I devoted the time to visiting, and occasionally preaching. It was about this time, I think, tuat 1 visited Pawtucket, lor the first time, in order to enquire into the state of business, and if I might find a good job of work, after my hand wafl restored, so that I might attend to it, which now appeared to be doing well, and bad almost healed over on the outside. But jus! ai 1 began to promise myself peace and <:ii he externally well. — Death now stared roe in the face, and I r< immediately to Providence, in order to put myself under the care of the most skilful Burgeon 1 CO aid find. Being unable to find Dr. Bfackie, Dr. Fuller, his partner, examined my band, and ; Iter learn the symptoms, told me there wa* danger of the complaint apprehended by myself and friends. Tin; plan of treatment which he pursued, was to endea- vour to again throw open the wound, rate, and separate some of the nerves in the palm of my hand. In order to effect this, lie applied eai. to burn it, which was almost as excruciatingly painful as a live coal of (ire lying continually on the wound. I was apprehensive that there was hut a small chance for me to survive the attack, and felt solemn beyond description. I never can describe how the bustle and parade occasioned by the citizens engaged in tlte cele- bration of the birth of our natij.aal independence, looked to me at this time. Surely the course pursued by our citizens generally (and I am Borry to say by professors of religion, too) must be displeasing to him who roles our destinies, and who can pull us down at his pleasure, notwithstanding all our boasted strength and present independence and prosperity. The pomp and pride of the world now appeared to me to he but pride and vanity indeed. From that time to this 1 have never engaged in fourth of July celebrations, al- though frequently solicited, for I know it would be a situation I should not wish to die in — and should we to any place, or he engaged in any undertaking from which we should not be willing to step off into mty ? I returned home after my hand had been examined LtFfi OP RAY POTTER. f\ nnd directions given me from the surgeon. I was in agonizing pain, and the next day visited the surgeon again in Providence, where I concluded to stay at the house of my sister some days, if I should live, that the more strict attention might be paid, to arrest the threatening calamity. The next day I walked down street, to have my hand dressed ; but it was with great difficulty that I returned, on account of the dreadful pain with which I was exercised. 1 now sunk under the weight of my disorder, and took to my bed with the prospect of more terrible scenes near at hand. I was visited in the evening by Dr. Mackie, who man- ifested uncommon solicitude for the preservation of my life, but who began to give evident tokens of doubt and discouragement respecting the final issue. My fond mother, who had been long in the habit of being much with the sick, exerted herself to the utmost for my relief, and watched over me with paternal kind- On the day following, 1 was seized instantan- eously with a spasmodic affection, which was like the hand of death, and threatened me with immediate dution. It affected my whole universal ! I concluded myself actually through the dark solemn entry of death into the eternal world. Indeed I was told aftcrw by the physicians, that it was impossible for a person to experience more death-like sensations than those -ins produced; nor do I expect to feel more like dying than 1 then did. I know not that I had the most distant thought of surviving. Dr. Ma immediately called, and through ih< >f God I aoon obtained a partial temporary relief. The Doc- tor now c i it to be nece erful means, in order, if p< - and preserve hie. I took opium most freely, mercury ami a preparation "t" ar me) until I w i- aim mi blind, in the ima« Hut they followed me up incessantly, i withstanding, for a nu during which time 1 lay as I conceive I, in tl of death] ex- 72 LITE OF RAY POTfER. pectins every moment to be in eternity. I felt i:. pressibry Boleron, although I bad a strong hop* was like an anchor to my soul, of eternal blessedness/ How vain forme to undertake fully I e my i at this time. I was perfectly rational. I warned every person who came near me to prepare For death. I gave the parting hand to l pa- rents, brothers and sisters, and hid them as 1 thought well forever for this world. I w ed with a burning fever; was thirsty beyond expression, and would have given worlds it' 1 had p them, to have been permitted to drink a cup of cold water, which was strictly prohibited. I thought of that river spoken of in the hook of Revelal tal, which I boned soon to drink my fill, and bathe my soul in seas of heavenly rest ! ! These words of the poet were almost continually in my mind, ''Child your father calls, con ," — In this situation 1 lay for about three per- fectly possessed of my reason, looking off into a boundless eternity, expecting every moment to be there, and to close my eyes forever on earthly and sublunary things. No person can imagine how the world, with its fashions, pride and splendor, looked to me, except they have been in a similar situation. My brother T — m visited me, and although so overcome that he could scarcely speak, yet he prayed fervently with me, and begged for my life with strong importu- nity at the Throne of Grace. I gave din pecting my funeral, and gave brother T — m the 4th chapter, 12th verse of Act-, for a text from which to preaeh my funeral sermon, lint after 1 -of- fered up as dead in his father's view , God preserved bis life, and he was restored as one raised from the grave. So with me. The spasms began to be less severe and threatening and the Dr. began to speak gome encouraging words that yef there might be hope. I hope 1 shall never be so lost to all feelings of grati- tude towards those who have been instrumental in do- ing me good, as to forget Drs. Mackie and Fuller, LIFE OF RAY POTTER. 73 whose constant, unwearied, and unremitting attention to me in these hours of peril, were undoubtedly, through the blessing of God, (without which nothing would have saved me) the means of saving my life. Although' Dr. Mackie attended me principally, yet I remember them both with affection and grateful re- gard. I think it was the fourth night after the first at- tack, that I obtained some sleep. I felt thankful to God, and as often as I awoke the words of the Psalm- ist were in my mind — I know not but I repeated them a hundred times during the ni*r!it — " Bless the Lord O my soul for he is good — for his mercy endureth forev- er." I never felt such a spirit of thanksgiving and praise for temporal mercies. The least thing done for me h,y my friends, would melt my heart with grate- ful feelings. The next day passed away without are- turn of the spasms, my hand began to maturate and the symptoms were generally favourable. My appetite began to return, and was exceedingly craving, but it necessary to be careful of my diet. My mother gave i little irreen pea broth, which was to me incom- para delicious than any natural food of which I had ever before partook. I truly felt to thank God for every m >rsel I ate <>r drank — his great and good nam i imprinted on all things which surround- ed me, but sin. As I cast a look out of the window, and beheld the fields of corn, the meadows of grass, and filled with vegetables, all which 1 never ected t> -• j 1 though! mire of grass praised my mi ime. I gradually grew better, but my hand was exceedingly sore, the \)r. having batned and cut a place directly around the lir>t wound something larger than a cent in diameter, to produce eparate the nerve which oc- med the drfflculty. The dead ile-li now began t<> give way, w hich w BS al -ole leather, and when removed left the wound open very deep, With nu n U of little (] I round, which bad been I by the Surgeon, which e inconceivably tender: indV ild nut have G 71 LIKE OF RAY rOTTEB* had an idea without experience of the extreme suscep- tibility of feeling in these little fibre*. They w< tender ai the apple of the < -ye, and in the palm of the hand very numerous, and the touch of the end of one of them, although the most carefully done, was more than I could endure without crying aloud: notwith- standing previous determinations that I would hear it without making any ado. I saw that we are M fear- fully and wonderfully made," and thought with the poet that u it's strange a harp with a thousand string should keep in tune so long," and did not wonder that the wound occasioned by a cambric needle, should sometimes wreck the mortal tabernacle of frail man. In about two weeks I was able to ride home. I felt more anxious to preach now than ever 1 had done, and grew almost impatient for the time to come, when I should have strength of body to stand on my feet long enough to preach a sermon. In a few d I made an appointment in the meeting-house in John- »on,and although I felt my weakness of body in some degree before I commenced preaching : y< t I knew nothing of it comparatively speaking, until I had been standing a few minutes, when I found that I had un- dertaken that which I had by no means strength to perform. The fact was, my whole nervous system was debilitated, and as it were, unstrung by the vio- lence of the attack, and the effect of the powerful medicine given me to counteract it and save my life ; so that it needed time, and a long time too, for me to regain my strength, and for my nerves again to be braced up — indeed when a persons nervi s are once so affected as mine were, 1 believe they hut seldom recover so as not to be much troubled with weakness in this respect. I feel the effects of the blow which then so affected my system until this day, especially, when fatigued, or overdone ; and for many years after my sickness, the spasms followed me with frequent and powerful attacks. I saw myself, and was also told by the Doctor, that I must give up the thought of preaching until I gained more strength, and so I en- UFE Of RAY POTTER. /O deavored to reconcile myself to my situation, praying to God for ^race to support me in this time of trial. It was probable that a number of months would elapse before I should be able to attend to any business for the support of my family — and then 1 was with a wife and four small children, being about even with the world, when I was taken sick, and no prospect of ever being able to work again at my trade, on account of the feeble state of my hand, besides one of my fin- ger's beinir so drawn down that it would be almost im- possible for me to handle tools, if otherwise t should liave strength to labour. Bat however distrustful 1 had been when well, of the goodness of God, and his pro- vidential care over me, 1 now seemed entirely relieved from all distressing anxiety on account of my tempo- ral situation. I gave all up into the hands of Him who feeds the ravens and clothes the lillies of the field. I was astonished to see how many friends God raised me up to supply my wants, and those of my family. How irutr b*r€ I found these words of Jesus — ■ seek first the kingdom of God and his righteousness, and all ill be added unto you." Reflections. In reflecting on the dealings of God with ,111c, as I hare given a limited account in the foregoing Chap- ter, L find many things worthy of note, and to be had m everlasting remembrance. And lirst — an answer to prayer. The reader will remember that I uascar- nest in ray prayer to God for more humility, that I might shun the rocks on vrhich I considered m f. viz : spiritual pride and ation* One day, irbile sitting in the house, an ! - en ray feeble state, together with the ■olemn rbieh God had Intel? brought me through, I took up the hymn hook, end opened it ae of Mr. Newton's hymns, which I read with a peculiarly applicable to my own n LIFE \ r RAT r< case. It wa* entitled "Prayer ami read afl follow - . ' I stk*d the Lord thai I might i In faith and lo\ e and «■■. bl more of iiis salvation km And seek more earnestly lus i. 'Tuns he who t&tlgllt me thus to pi And he I trOfll has answered pr.i\er," 15 11 1 it has I ecu in such a Way, As almost drove me to despair. ^ I hoped that in some favour* d I At once he'd answer mv reqtN And by his love's constraining power, Subdue my aim Instead of this lie made me The hidden evils of my h< And let the an-ry powers of hell, lull my soul in everj part. Yea more — with his own hand he scem'a jiitent to aggravate my i Cross all the fair dea i rued, Blasted my gourds and laid me low*. Lord, why is this, I trembling cried. Wilt thou pursue thy worm to death? u This is the way, the Lord replied, I answer prayer for grace and faith. These inward trials I employ, Prom self and pride to set thee free. And break thy schemes of earthly joy ; That thou inn} >t seek thy all in I had no sooner road this hymn, than my mind was carried back to the placet an >i pray- er to God as I have mentioned above, and it looked to me plain that God had answered me in this unexpect- ed way. I expected that humility would drop directly down from heaven, into my heart, without any afllic- tivc dispensations of Providence, but God law Jit to deal with me quite differently. He kept me for a number of days, a* it were, lying on the very hunk of LIFE OF RAY POTTER. 77 the precipice, expecting every moment to launch away into the invisible world. While in this situation, I had a fair opportunity to look at the world with all its honours, in about their true colours, and to see how little service the approbation and praise of mortals was to a dying man — it made a lasting impression on my mind. I had also a most impressive view of the frailty of man and the uncertainty of human life and a sensible and deep impression was made on my mind that we ought to live like minute men for eternity, and to be always ready for the coming of the Lord. In short, it seemed as if the Lord in a manner tore me in pieces and held me up to my own view as before a mirror, that I might see how frail I was, and how com- pletely dependant on him. I did not indeed have so clear a discovery of the native depravity and deceitful- ness of my own heart, as I did at a subsequent period, yet I began to have very humiliating views of myself in this respect, which at that time brought me low be- fore God. But I consider that my doctrinal ideas were a great hindrance to my making very swift progress in the study of this lesson. 2d. I can but notice the dealings of God in " cross- ing all the fair designs I had schemed, blasting my gourds and laying me low." I was determined to pur- my business and thus not only maintain myself and family, but also treasure up something ■• against a rainy day /" and at the same moment I received the wound in my hand was making calculations in my mind ac- cordingly. But God designed another course for me and was not lacking for means to cause me to pursue it. 1 was obliged to desist. My hand was so injured that the idea of working at my trade was now altogeth er out of the question. Reader, if God bus called to preach the gospel, beware how you resist or ck your own ways in obeying the call. u In all thy trays acknowledge him and he shall direct thy steps." If noth- ing tilt will do, judgments must come. go before MHiie dreadful thing come upon thee. Undoubtedly the pride of mv heart had much influence with in» 62 * Z LIFE OF I A V T(, i i i i;. -when 1 was io unwilling to pre dp my business, and throw myself into the hands ol' God, as a poor depeudS- ant creature lor temporal BS well ftj spiritual meiv. J naturally hated dept nilam t \ and could not hear the thought of receiving bl farthing Be- sides ; all ministers who did not maintaii were considered in our country as hireling preach. This reproach was hard for me to endure ; not con- sidering that it is really a reproach to a man who is called of God to leave all and devote himself unroerv- adly to the work of the ministry, to he so far aitan- i with the things of this world, as many are who work six days out of seven on their farm I ir trade, dec. But the Lord was determined that I should sub- mit to his way, and although the rod was grieYOUS for the time being-, yet I trust I shall forever praise him in eternity for using it. " God moves in a mysterious way, his wonders to perform,'' hut he sees the end from the beginning, and leads his people forth, "in the right way that they may go to a eiiy of habitation." 3d. This dispensation almost (and I think I may say with propriety quite) cured me of all anxiety to become rich, or to be possessed of much of the riches of this world, and from lhat time to this, I have enjoy- ed that confidence in God for the supply of all my temporal wants which before I was in a great degree a stranger to. My friends have fre que ntly offered to assist me in obtaining a house that I could call my own, and have repeatedly urged me to give my con- sent to a subscription's being circulated for that pur- pose, but I never felt liberty in my mind to acquiesce with their generous proposals, although I had every reason to believe that such an undertaking would suc- ceed. I have not a word to say against other Christ- ians possessing a house or lands, but for sty oxen part I think such a course would not be expedient. Our blessed master had no where to lay his head ; and Paul declares that he had no certain dwelling-place, and we should be willing rather to sutler with them, than that the ministry should be blamed. Besides, it LIFE OF RAY POTTER. ?\) is best perhaps for Ministers to live in a continual state of dependance on God for temporal as well as spiritual mercies — they have thereby the opportunity of prov- ing God every clay, and of exercising faith in his promises. God threw me down on a sick bed, when I had no " goods in store/' and when a wife and four children were dependant on me for their daily bread; but at the same time that he thus laid his hand upon me, he gave me sweet consolation by enabling me to trust in his promises and word ; and although I was about nine months in this situation, yet I do not re- member of ever having a single distressing thought on the subject, nor did I ever want for any good thing. And this confidence in God has generally been afford- ed me since ; and although after my recovery, I taught a school for a few months, as I conceived it my duty, yet when I felt it my duty to give up all temporal busi- ness and devote my whole time to preaching the gos- pel, and the work of the ministry, although I had no ted salary, yet I was enabled to cast myseif into the hand* of him whom I believed had called me to the work. And I will speak it to his glory forever — he has always taken care of me and my family, and sup- plied all our wants. I bless his name, and trust I shall ever continue to do so in time, and in the heavenly world above, fortius scene of afflictions which he brought me through. While the Lord kept me on the verge of time, looking first into the eternal world which lay before me, and then at this world which 1 conceived I was just about leaving forever, I had such a view of the emptiness and vanity, and I may add, sinfulness of much which is called worsl.i % the professed people of God, as ] trust I shall never forf O how much is there in the professional world that is highly esteemed among them, that is an abomination in the sight <>f Him who requires truth in the inward part. The pompous show of elegant meeting ben* polished preachers^ (I mean not those who are like polished shafts — I wish there irere more of tuck,) or in other words, a fashionable religion, looked to me £0 Lift OF RAY POTT PR. that time, lighter than vanity when compared with ihr simplicity of the gospel which the world hate and d< pise* (> may I never forget tin which I then hath and may they ever have a salutary infill* I through the sanctifying influences of the grace of God, in preserving me from those things which 1 then saw to be altogether insufficient to .satisfy the soul in view of an awful and long eternity. Finally, my sicki < and afflictions seemed to be really sanctified to me, and I humbly trust were the means in the hand of the Holy Spirit, in weaning me more from the world than I had been, and fittiug me for farther usefulness in the bles»ed cause which I had espoused. — ■ ♦©#©««- CHAPTER V. Extreme nervous weakness — Comm en ced preaching again — Commenced preaching in Providence — The Church in Cranston dissent from the Six Principle Baptists on account of the ordinance of laying on of ha neb — View of that subject, fyc. 1 now found myself afflicted with a universal weak- ness of the nervous system, a complaint which I will not undertake to describe ; as it would be useless to those who know T what it is by experience, and as for thosewho do not thus understand it, they can never be convinced merely by the testimony of others. O how much unfeeling cruelty there is exercised towards nerv- ous persons, by those who are ignorant of the nature of the disease; a disen-r, too. which is as much be- yond the power of those to remedy who are its tortur- ed subjects, as is a consumption of the lungs, or n con- tagious fever ; and yet all the consolation which such afflicted souls get from the majority of mankind, is to be laughed in the face, and sneeringly to be called spleeny, &c. I have thought that God suffered me to be afflicted with this dreadful complaint, that I might LtFE OF RAY POTTER. ${ know how to pity, deal with, and have compassion on others, who were in the same situation. 1 suffered more than I can possibly describe, while confined for about nine month-, almost as weak as a little child. The nervous complaint makes a grand fortress for the devil, and gives him a great advantage over those who One effect which it has always had on me, when overcome with it, is, that it produces a kind oft: 5 and restlessness, that is extremely disagreeable, if not gratified. I have spent hours al- rable, in walking the fields and proves, in the dark watches of the night, when an J thing more than ordinary occurred to give me trouble. I kj this was not best for me, and could reason on the sub- ject : but still it would seem as if I could not govern myself. O how many times have I left my bed and pursued these solitary walks, and \> ed the time away in agony alone ! But I will not un- . as I before observed, to describe th* *ffc of a in . on him who is thus af- fected. I will only say, that although it does not earns him of his reasoning powers, (for he ran rea- taelustvei , h? I may M to unman him : it reduces him in BOOM >ense, to th< : a little child, und such a person ought to be dealt with accordingly. During the time of my con- finement, [ read as moch as the stare of my health Would permit, reviewed my former studies of English grammar, mnthematicks, fee* a- I contemplated keep- mL r school :t- soon as 1 should be able. Go 1 ral kind friends, who were attentive to me ind all my temporal war tup* 1 . 1 : i t i ; it I in o \ i teachin . small school, and lint 1 a k in body, and 1. much in mv mind, through the it I tempts at son > of the Devil. 1 determined, h i vour to do mv duty, it it should be made know d to mQj BQ i.irr .a i: i\ About tlii> time, some of the brethren in Provid. who were members of the ehurrh in Cranston, pro- vided a room in the north part of that town, for the purpose of holding meetings, and it was proposed thai brother T. ami myself should alternately attend tie 1 accordingly commenced i but it was through much infirmity. My first visit, I remember, was attended with circumstances not much calculated to gain the applause, or approbation of the great. Haying obtain* ed the loan of a miserable looking old horse, 1 mount- ed, with apparel myself which tolerably well coincided in appearance with the almost worn out beast, who bore my weak and trembling frame. I proceeded with a slow pace to the place appointed, being saluted by sundrv boys, as 1 passed along the b1 that my horse had lost his tail !" The days had been, w hen I could not have endured this; but the scene which I had so lately passed thro 1 prepared me to Buffer this sham* jind reproach without anf^ror repining- 1 kn*** iuat God looked at the heart, and that the time was not far distant, when all the splendour of this world would fade and pass away, and nothing but pure and undo* iiled religion stand before the great white throne! 1 was about this time greatly dil n account of the erroneous sentiments and practices of many professional Christians. The Faraum delusion, which J have before alluded to, prevailed to an alarming de- cree, not far from me. I was almost in an agony, Dsiderable part of my time, for fear that I should either settle down into a dull formality, on the one hand, or in endeavouring to avoid that, run into an ex- treme of religious fanaticism and blind delusion. — This brought me before Qod often, b< seeching him that I might be %i ltd forth in the right way, that I might go to a city of habitation.''' I well remember the places in the groves and swamps in Cranston, nnd after I removed from that town into John where 1 used often to resort and cry most (air ■d to lead my mind into truth, and pre . jne from dangerous errors. I think those praj LIFB OP RAY POTTHR. S3 have since been answered, (as I shall shew in the sequel,) but in a way the most distant from my expectations at that time. I believe these desires were begotten in my breast by tiie Holy Spirit. — 41 Howbeit, (says Christ) when he the Spirit of truth is come, he will guide you into all truth. *' At this time I had not the most distant idea but what my Arminian sentiments were true, nor did I think of examining them. I however began to doubt the propriety of some of the notions of the Six Princi- ple Baptists, in respect to ordinances. The idea re- iting the laving on of hands on private member* of the Church, I endeavoured to examine candidly br the word of God, and was satisfied in the issue that ii was unscriptural. I will here transcribe a part of a letter which I wrote in answer to an anonymous one which I received on this subject some time after the Church to which I belonged, as well as myself, re- solved no longer to acquiesce with the restrictions of the Six Principle Baptists, (that the I . >f hands should be a bar to the communion) which will give the reader a eompreln w of the subject. 44 You next come to the point in question ; or rather, you undertake to prove, that the laying on of hands is required by the commands of Christ or hil apostles, a- it respects individual membership in the militant church of God, &c. 44 This, Sir. was the very point which in the first place occasioned the controversy; and now, is it not surprising, that after all that has lid upon this subject by the Six Principle Baptist brethren ; that notwithstanding they contend that no church, without conforming to this point, can be in gospel order, and of course, that there l- not a denomina- tion of Christian! ander heaven that is upon the pel plan completely but themselves, snd that be- cause are ha?e presumed t«» girt fellowship to othec denominations of Chr not been in the practice of this ordinance, we you, be considered as disorderly members, and he expos- 84 Kim <>r BAl roTii.R. cd to censure M lUoh; that even upon thll fl ground the Shi Principle Baptist preachen i taken the liberty to assemble in council in Cran*- ton. without our consent, t \et t he C cards of the Cranston Church; and after they 1 so assembled, to advise that about twelve mem- ber* of Raid church, who had, as they te rme d it, continued rteadfkst in the principles of [fas doc- trine of Christ, should he considered the standing church ill CranMon, and thus to throw the meat majority, consisting of about fire sixths of the church, into their hands, to be disposed of as they should think propel ; and that in pursuance with the aforesaid proceedings* the said twelve mem- bers (out of which number there were only four male?) should presume in due form to excommuni- cato the whole of us, and to set us aside from the communion, until we should confess and forsi the errors of our ways and return to them, as t. term it, in the faith and order of tin I say, is it not surprising, that after all this and much more has been done and said on the part of our op- ponents, that they should not be able to produce one single passage from the Bible to support them m their proceeding As to our being? set aside from the close* com- munion, or from the manner in which you hold, I do certainly. Sir, highly congratulate you and the of my brethren upon this auspicious event: and, Sir, it i> my earnest and 1 presume I shall have; an hearty amen from the rc>t of my breth- ren who have had the good fortune to be BbarOfS with me in this affair, that we may nerer be MM into it again, lint, as I rani before, ><> Bay 1 again, tnat it is a matter of surprise, that you should j tend to say and do all these things and after all that you can do or say, as to the point in question, * \\ hat is here in \ thee lose communion, ■■• ho had nut r hands. . LIFE OF RAY POTTER. 86 you t^an prove just nothing at all. I was sensible, Sir, of this before ; I have travelled the road my- self: I think that I have examined the subject thor- oughly ; I gladly would have caught at one straw of positive proof to have supported me in your ideas, before I would have been induced to renounce them. But, Sir, after I became thoroughly convinced that they could not be supported by plain scripture tes- timony, I candidly relinquished them, and from hence, I did not hesitate to say what I did say in my letter, that I invoked the genius of the whole of my Six Principle Baptist brethren to prove the po- sition from the word of God. I have no doubt, Sir, but they have done their best to endeavour to do it. I presume that they consider you to be the most competent person who could be found, that would un- dertake to contend for the point ; and, I presume that you said ail that you conceived that you had to say in order to maintain the position. But, Sir, what does it all amount to ? You ask if such were not the prac- tices at the opening of the gospel day, &c. You make eat talk about idolatry, superstition, bigot :. and scripture, and the such like ; but, as to proving that which you have undertaken, you have fallen altogether short. You have not adduced, a- I before observed, one single pa.- ture to -hew me that the laying on of hand- mi private members, as a prerequisite to their becoming visible members of Christ's militant kingdom, is a command of the gospel. 1 have never disputed that the writer to the He- brews in the (3th chapter and 2d vcr.-e, mentions the laying on of hands ; neither have f disputed that Pe- ter and John laid hands on the disciples at Samaria, or that Paul laid hands on the twelve men ; nor ha\t* I disputed tin* pnvih*L r< ' of laying on of bands on private member- of the church in this aire. Hut obsme, the idu contend that this is ibe import of the ps ove referred to Hebrews j of course you make the conclusion, that no church or individual ia in gospel order without eon- forming to it, ami from hence you reject them from the Lord'.- Table, &c. Now, that you have nothing decisive to prove yourself correct, I presume has al- ready appeared, and I do therefore contend, that, as far as you should go upon this subject, should he to say that that is your opinion respecting the point ; but, you should remember, that other Christians have as id rig-ht to their opinions upon this passage as you have yourself, and not because they may differ from you in the ideas which may he drawn from a pass of scripture of the like nature with the above, to con- clude that you have a gospel right to predominate your opinion over that of your brethren. Circumstantial evidence is all that you can produce to maintain your ideas, and I think if we were to gather the whole of this which is to he found in the acts of the apostles, and to weigh it in the balances, that even upon this ground you would he found wanting". Now the question arises, that whether the apostles, when they laid hands on the disciples at Samaria, or Paul, when he laid hands on the twelve men at Ephe- sus, performed the thing with the views fol which you contend, or whether they performed it as the means to obtain the gift of the Holy Ghost. That they did not perform it with the \icws and upon the principles for which you contend, appears rather evident from va- rious circumstances. And, in the first place, when Peter preached at the day of Pentecost, and a multi- tude were pricked at the heart, and cried out, men and brethren, what shall we do, &C. it appears that Peter told them plainly what to do ; " to repent and be bap- tised, every one of them, in the name of Jesus Christ, for the remission of sins, and they should receive the gift of the Holy Ghost ;" Acts 2, 38. He tells them nothing about the laying on of bands, to our knowl- edge, neither is there any thing mentioned relative to LIFE OP RAY POTTER. S7 the circumstance, that would lead us to imagine that it was attended to. In like manner, was the circum- stance of the jailor's crying out unto Paul, in language of the same import, and Pauh tells him he must be- lieve; and then the circumstance of his being baptized seems to be carefully mentioned, but nothing said about the laying on of hands. So, also, in the case of Lydia and her household, the circumstance of her be- ing baptized is mentioned, hut not a word about laying on of hands ; so, likewise, it was the case respecting Cornelius and his household. In all of these circum- stances, the ordinance of baptism is expressly mention- ed ; and, Sir, if it were really the case, that the laying on of hands is, as you contend, an ordinance of the gospel with baptism, and as essential to be attended to for visibility ; I say, if this really were the case, might we not expect that there would have some things been mentioned in all of these circumstances relative to it! It cannot be found that the apostles ever laid hands on private members of the church, who had already re- ceived the gift of the Holy Ghost. While Peter was speaking to Cornelius, the Holy Ghost fell on them, and of course there was no necessity that the apostle should use this means to obtain the blessing which they had already received : but he cries out, <4 can any man forbid water, that these should not be baptized, which have received the Holy Ghost, as well as we 1 M And he commauded them to be baptized, &c. Now, I ask you, Sir, if it appears, when we look impartially at this ctreaaittaac6| as if the apostle laid hands on Cornelius and his household, or whether Philip laid hands on the Branch \ Certaiifly it docs not look bo to me ; but you may s;iv 1 do not know that they did n«»t ; mo- ther, Sir, do \ on know, that io the 6th of Hebn the apostle meant to eoaimaicate the ideas for which you contend. But, as jron resort to eiroajnataji- ees and appearaoeea, all that I aah far is to let them have their proper weight, that all Christian! may weigh iliem in their mind, and judge for tbemseJtett M On the other hand, that the a;» rOCtieed the CO I. IKK OI RAY POTT I laying on of hands, in the two i >c mentioi not with the riews, nor upon the principles for which you contend, but us the means tlint the llolv Ghosi might be given, or that a special blessing might be ob- tained, appears rather evident from various eireurn- stances. And, in thefirst place, it appears that Ihej laid on hands upon various occasions. Observe Acts, 28th, Sth and 9th: And it caine to pass, theft the father of Publius lay sick of a fever, and of a bloody flux, to whom Paul entered in and prayed, and laid his hands on him, and healed him, &c. Again observe, that Ananias put his hands on Saul, before the scales fell from his eyes, Acts, 9, 17. Our Saviour laid his hands on little children : observe Matthew, 19, 13, 14 and 15: " Then there was brought unto him little children, that he should put his hands on them and pray ; and the disciples rebuked them ; but Je- sus said, suffer little children to come unto me, and forbid them not, for of such is the kingdom of heav- en ; and he laid his hands on them, and departed thence." All that our Saviour says about laving on of hands, that I have observed, is recorded in Mark, 1G, 18: "They shall take up serpents ; and if they drink any deadly thing, it shall not hurt them ; they shall lay their hands on the sick, and they shall recov- er." These are the signs which our Saviour > shall follow them who believe in the gospel. Now, suppose, Sir, that I were to take it into my head to tell you that the laying on of hands on the sick must he strictly attended to, and if you are a preacher, that you must, without fail, ever lay hands on the sick of the church, and pray for them, and except you at- tend to it, that you should be called a disorderly walk- er ? I say, suppose that I were to take this stand ; I certainly have as much, yea more, fjom the Bible, to back me in my position, as you can possibly ad- duce in support of yours. I have thus, Sir, considered the subject ; much more might be said, but I have al- ready swelled this letter beyond that which I at first apprehended ; I shall, therefore, forbear to make anjr LIFE OP RAY POTTER. £Q further observations upon it, saving only thi3 that I do not wish to debar you from your privilege of enjoying your own opinion upon the point of laying on of hands on private members ; neither do I discard the idea myself. I hold it to be a privilege ; and with such views we practice it. But Sir, I continue to dissent from your ideas respecting it, and this I shall consider to be my privilege to do, until my errors are shewn me by plain scripture testimony ; choosing rather to take the word of God for the man of my counsel in matters pertaining to religious faith and practice, than to abide by the decision of my Six Principle Baptist brethren, especially in points where it evidently ap- pears their decisions and the scriptures of truth do not agree. One point more, however, it might he con- sidered by you essential to take notice of, which is the idea that is generally advanced by the advocates for the laying on of hand-, that by the Holy Ghost's be- given at the laying on of the apostles' hands, was a confirmation from Heaven, that the ordinance was ever to be attended to in the manner which you pre- scribe. If it were t! that it was intended for an ordinance of the g i^reeable to your mierpreiation oftl t, it might probably be con- sidered M a confirmation of the ordinance ; but, with respect to the subject, as it lies before us, your ar- guments upon this head prove nothing to your pur- "There are many other remarks in your letter, that I would consider at large, if it were not for the reason above mentioned, of swelling this epistolary cominu- ninition. Your remarks respecting my want of a be- lief in the scriptures, if ugly cruel and unjust, and your arguments adduced in apposition to the open communion, 1 consider to be hardly consistent with the declaration of oui Bariour, John, W, By this shall all nn-n know the mj di this, the Yearly Meeting pretended to the power <>t making roid the ordination of Elder T — in, and passed ■ >oto according Ot LITE OP RAY POTTEft. This was the first feeling lesson which I erer took on the subject of the independency of individual church and although as the proverb it, ** a burned child dreadt thcfin^ \v\ notwithstanding all my luhsequent pre- cautions, I Ofice more got involved as I shall shew in the sequuL The conduct of the Six Principle Bap- tists in relation to this subject seemed to me to assim- ilate nearer to the image of popery, than to the New l \ -Moment rule of church government. Let it be re- membered that there is no ecclesiastical power on earth exceeding the power of an individual regularly constituted church, and that no combination, Yearly Meeting, Bishop or Pope, have any right to interfere with their privileges.* In the mean time I continued preaching in Provi- dence. We had not continued our meeting there more than a month, before there began to be a sound of rain. The meetings were crowded, and the congregation at- tentive. Numbers came, who had not been in a hab- it of attending meeting anywhere, previously to our coming there. The first token for good which I di5- corered, was perhaps on the first Sabbath in May, w h p n. -Iter p ft ae hffig in the morning, I was invited by a stranger home with him to dine. I found that he had lately been bereaved of a darling child, and him- self and his wife were earnestly enquiring what they should do to be saved. They were soon both of them hopefully converted, and became eminently useful ; the brother a Deacon in the Church for some time, hut is now fallen asleep, and has I trust entered into the rest that remaineth for the people of God. Their house was ever my home, while I laboured in Provi- dence, and O may I ever be grateful for such friends, and may they be rewarded an hundred-fold in this life, and with endless joys beyond the grave. A gradual revival now progressed through the summer, and in- • A most excellent discourse has lately been printed on this sub- ' . entitled " The Platform, or EcclesiaiUcmJ Government tablislied by the Lord Jem Christ." Text, Math, xviii. lo } 16*, J7. By an eminent divine of JN'ew-England. LIFE OF RAY POTTER. 05 creased more powerfully in the fall and winter. The preaching of brother T. was much blessed to the awak- ening of sinners, and I believe that I may say with propriety, that the last «reat revival of religion which spread through Providence, first commenced in these meetings which we established in the north end ofthe town. Many I trust will praise God in eternity that ever they attended them. We are prone to look too high for Christ. How far from the simplicity of the gospel is much that is called religious worship in these days. God generally revives his work i 1 a way and by the use of means to promote his own glory, and hum- ble the proud heart of man. He takes the weak and foolish things &c. to accomplish his purposes that no flesh may glory in his presence. On this ground I ac- count for the blessinir which attended our meetings, and not for any excellency or greatness in us. There were J think nearly eighty members raised up there to sit together in heavenly place- in !<•— than a year ; besides numbers who were awakened and brought in- to the liberty ofthe gospel among us who joined oth- er Churches. I was a wonder to myself this i son ; for, notwithstanding I was BO weak in body that on Sabbath mornings I frequently fell scarcely able to keep from my bed, and used to be under the necessity of holding m f sometimes, upon the railing ofthe desk where I stood to speak, to preserve my- self from falling, yet I generally preached three times a day, and also with a renewal of strength; almost al- I ways feeling better after the last sermon, than, when 1 first commenced speaking. The Lord #as good not- withstanding all my blindness and rilenees in bis sight, and I blesfl In- ii:ime forei The subject of my ordination was now brought befi the church, which had for some tune bean eoi it em plated, but on account of the difference of opinion existing be- tween the Six Principle Baptist- and myself, I could not feel liberty in my mind to be ordained in their order; although the importance of the subject bore with great weight on my mind, and 1 went forward with 08 i. hi: or ray potteh. trembling. Set, conceiving it to be my duty, I miIv mitted to the call of my brethren, and accordingly a day was appointed to attend to the solemn serri< Elder Henry Tatem, pastor of the Cranston church, together with Riders Dudley Pettengale, and Jonathan Woodman, were to officiate in the ordination. The two last were members of what is generally termed Free \\ ill Baptist Connexion," who first Bpruug up through the instrumentality of Elder Benjamin Randall, of New-Hampshire, about 30 years since. — They hold to open communion , and accordingly there appeared to he no difference in sentiments between them and the Cranston Church, although we did not particularly belong to their connexion. The day arrived and the ser?ices were attended to. Elder Zalmon Tobey made the introductory prayer; Dr. Gano, of Providence, preached an excellent ser- mon from II Cor. iv. 2; Elder Tatem prayed at the imposition of hands; Elder Pettingale # gave the charge ; and Elder Woodman the right hand of fel- lowship. At the time I was ordained, I was Keeping a large school in Cranston, which I continued through the winter, although my labours in the ministry were confined principally to Providence, about six milc9 from where I resided. This distance I used to gene rally travel on foot, hack and forth, to attend my ap- pointments; sometimes after Keeping school all day walking in, preaching, and returning the same nighl Notwithstanding my health was had. J averaged ahout five sermons a week, besides attending to my school. Towards the close of winter, 1 obeyed an impression which I had felt for some time, to go and preach at the manufacturing establishment where I was clerk, when so low in religion, mentioned above. My preach- ing here was blessed ; a goodly revival to appearance took place, and a number of souls gave evidence of hopeful conversion to God. I hope to meet them in a better world, although the most of them are now scat- tered abroad. It is well for us, if we have lived in a backslidden state before the world, to take up the '9 ! LIFE OF RAY POTTER. 97 Stumbling blocks which we have laid in iheir way, lest their blood be required at our hands, in the day of eternity ! Reader, beware. In the spring of this yean I though] it my duty to remove out of my father's house, where I had been bring the past year. My parents were advanced in year.-, and had already reared up a large family, by indefatigable industry, and although at this time I was not expensive to them for the comforts of life, yet my family were increasing, and I wished not any longer to trouble them with the noise and bus- tle of children. Let the last days of the aged be quiet- Bess, repose and retirement, so far as is practicable. I was not decided where to pitch my tent — for I felt a- one in the wilderness, haying here no continuing city, but journeying to a better country, a land of Mv anxiety was for the welfare of the band of breth- ren and srsters in Providence. There was no pros- pect of obtaining from them, however, scarcely any thing to wards the support of my family, for they were universalis poor. My object was, therefore, to get as near them as I could, bo that 1 could preach to them, and at the same time teach a school, and thus travel on Mount Zion-ward. At this juncture I had invitations from two different places to preach, with the prospect, humanly speaking, of a handsome sup- port. At Johnson the people were extremely urgent that 1 should come am! preach to ///>///. or at Least one half of the time. Although I loved the people, yet I in- formed them that I could make no contract low much or how long I would preach for them : but if 1 could hue a house, and obtain a school in the neighbour- hood, [would come over, and preach there :»- much M 1 felt it my duly, and if any man. of his own t dom, felt it a duty to bestow aught upon me, I felt willing f to accept it, if it were but two mites ; profit the bestow er was not (juiti so pour a> myself. There did not appear, he mv probability of mv ob- I $& i-i r r or hay roTTEir. taming n >eh< o] there at the prefent time, vet fin a tenement, cheap and comma iotts, I hired it, nuli determined, God willing, to more my family into Johnson. Alter making the necessary arrangements i left my parents 1 house about the middle of April, 1820, and bid adieu to the town of my natirity, wl J had resided the most of my time from m\ birth, about twenty-five years. This was rather an affect- ing scene, and i ecaaioned some lonesome and mel- anoholly reflections. 1 bad now ■ wife and u nr small children. As to food and raiment, through the tender mercy of God, I had sufficient for the day, and that was about all : and all the money 1 had was two or three dollars, not knowing neither, humanly speaking, where any more was ccmng from. But this was more than Jesus bad, and he did not frequently work miracles for his support, nor to obtain money neither. Let us be well persuaded — first, thai we are called of God to preach — and secondly, let us be determin- ed to preach where and when it appears to be our duty, trusting in him who hath called us. I expect the devil very often tempts men to give ministers a loud rail (a great salary) in order to draw them away fiom the work of God. What sort of faith is ours if we will not give as much < redit to the word of God as we do to the word of man. M >< i k first the kingdom of God, 6ic. &c. Ail these things shall be added un- to you. " This is <>od's word and you trill not believe it. Come and preach for us and we will give you five hundred dollars a year or more; this is man's word, and you uill believi it. What an insult on the majes- ty of heaven ! Do not think that I mean to say a word against the support of ministers — it is the coun- sel of God that they should be supported, and wee be to that church or people that neglects their duty in this respect. 1 only mean to say that any man who Will not trust the promise of God, for temporal blcs- limg$ % will not trust him for ittrnal U§Miingi s or the salvation of his soul, and that we should enter into the field before we expect to eat, and then if ice have it LIFE OF RAY POTTER. 9*J «5 fast as we need it, that is just enough. With this we should he content, without taking a world of pains to prevail on poor sinful worms, who are themselves entirely dependent on God, to guarantee the payment of his bond, nor suffer the fear of man to keep us back from declaring the whole counsel of God, lest some men of consequence should erase their signatures, and so the obligation become null and void ! !! O for Abraham's faith. But I wander. I rave all diligence to attend to what I conceived inv duty, generally preaching evenings during the week after school, travelling on foot to attend my appointments. I preached in Providence, Cranston and Johnson, on Sabbaths, sometimes walking 15 or 20 miles on foot, and preaching three times in a day, was frequently so exhausted as to be obliged to throw myself on the ground and wait for a recruit of strength. On Saturday evening June 8, 1820, I preached my first sermon in Pawtucket. Numbers had been in a habit of attending my preaching in Providence, from Pawtucket, a distance of about four miles; some of whom were awakened. They impor- tuned me to pay them a visit and attend a meeting. I urdingfy attended <>n the evening mentioned above, and preached from the words of John the Baptist, "who hath warned you to flee from the wrath to come?" It appeared to be an evening of the manifestation of the power of divine grace in awakening sinners ; some cried aloud, and many wept; apparently in deep dis- tress* Thi- is the way God led me unto this place. It was not of my own seeking. When I came to preach the first time, 1 had no calculation of ever coining again, but the unexpected attention of the people J thought a proof that it was my duty to preach more to them* I made an appointment next morning i 5 o'clock, ami so from that time preached all? until [ removed into the place ; while sinners bj scored were soon hopefully converted through my instrumen- tality. Hy labours in the ministry increasing, (par- ticularly after my iotroduc! lace) remler- i V 100 LIFE OF R\Y POTTER. rd it impossible for me to attend to niv school and an- swer all the calls of preaching to those w ho were reaih to perish. 1 must either curtail the one or L r i\e up the other. This produced another trial. 1 here' make B short extract from my diary : — k * Monday Mornings July IT — Went fromPawtuck- 41 et home to Johnson; but being hindered, fuilcd-of 11 being in time for my school. 1 was now brought to 44 pass through B trying scene. I was convinced that I 44 could not possibly attend to my school, and contin- 44 ue my present labours in the ministry. I had al- 44 ready almost worn my life away by endearonring to 44 attend to both; but do all I could, I must fall short of 44 attending properly to the duties devolving upon me 44 under present circumstances ; it remained therefore 44 for me to determine whether to continue my school u and curtail my labours in the ministry very considc- 44 rably, or to let my school go, and devote my whole 44 time to preaching." 44 It was a struggling time with me for a short time, 44 for notwithstanding my mind was deeply impressed 44 with the importance of the subject of giving myself 44 up wholly to the work whereunto I conceived the 44 Lord had called me, yet there were mountains of 44 difficulties in the way. I had a family considerably 44 large and dependant, was without property or a 44 stated salary, but barely a sufficiency to eopply our 44 present wants. In this situation I was brought 44 again to a trial of my faith, having no other depen- 44 dence for future temporal support, than to trust in 44 the unseen providence of God. But faith prevailed. 44 I knew God had remarkably opened ways for my 44 deliverance in times past, and that he was able to 44 still deliver; and as I was convinced that God had li a work for me to do, felt resolved to vn conditionally M submit to it, and accordingly dismissed my school ; 44 and the language of my soul was, 4 Here Lord, I 44 give myself away — 'tis all that I can do.' Alter I 44 had come to this conclusion, I felt a good decree of 44 peace of mind, with confidence in God that he would 44 not suffer me to want for any good thing," LIFE Of RAY POTTER. tOl Oil the 13th of September, 1820, I joined the Free Will Baptist connexion formally, and received the right hand of fellowship at Smithfield, from Elder John Buzzell, of Parsonsfield, State of Maine. This is a memorable day to me, for I involved myself in diffi- culties of a serious nature. The church in Cranston not being in particular con- nexion with any larjre denomination, I thought I must be like the other nations, and have a king ; and having for some time almost idolized the Free Will Baptist connexion, I concluded to fall in with then. I hesi- tated however almost a year after I was ordained, be- fore I took this step, for the conduct of the Six Princi- ple Baptists towards the Cranston church, put me to thinking very seriously on the importance of the sub- ject of the independent plan of church government, and I became quite tenacious on that point. I never- theless thought the connexion above mentioned were so M free," yes, so very free, that there could be no danger of a tyrannical usurpation over individual churches among them. My friends, however, many of them, bid DC beware of the consequences of the iiioviMii.'iii I eras about to make, lest I found myself in us bad a eonditiof) a< the one from which I had just been extricated. I told the Free W ill Baptist preachers their fears, but they made answer that there could be no danger, as they professed to walk alone by the scriptures. I oonvefsed much with Elders Woodman and Pettingale, who assisted in my ordination, on the suhject. I have no doubt but what it was inconse- quence of our being so fearful HI respect to this point, that Elder Bu/zell, in the first number of Ins Behgious Magazine, \ id. f, published some time this summer of 1820, when giving an aceount of the order of the Pros Will Baptist connexion has tins language: r\\ Charch bai tin- l of dense their own beoiaem among I beat seises, and with the assist- ance of an ordained elder, of admitting members, or of admonishing of area rejecting tbem if need require, agreeable to the rules of Christ and the Apostles, 4*4* M 1Q2 LIFE OF RAY POTTER. If we did not know that mankind are seltish ami depraved, we should hardly believe that this very con- nexion, some of them, (I do not say all) would in about two years after this, claim jurisdiction and control, not only over churches in their connexion, hut over one which never joined their contusion at all : and 1>\ dint of this, kidnap a meeting house, &c. &c; hut this was the case, as I shall have an occasion ti> ihew in the sequel ! ! On the 7th of October, of this year, (1820) a number of brethren and sisters in Pawtucket, most of whom had been converted through my instru- mentality, covenanted together, and were organized into a church. I was unanimously chosen their pas- tor. The particulars of this transaction I shall give in another place. Reflections. In reflecting on the foregoing Chapter, I see plain- ly that persons may be Christians ; truly born of the Spirit of God, and yet be exceedingly erroneous in their views of the doctrines of the gospel. No person will ever convince me to the contrary ; because I am per- fectly satisfied that I had religion at that time, and that I was really converted at the time mentioned in the commencement of this narrative. I loved God su- premely at times, rejoiced in his government ; and holiness was to me sweet and desirable for its oirn sake; and in reading the best and closest writers who have written on the subject of true and false religious affections, such as Edwards, Bellamy and others, I have not in the least been cut off in my mind from the conclusion that I was at the time above mentioned, savingly brought to the knowledge of the truth ; but have been much strengthened in that opinion and hope. From this I learn to be careful how I unchrist ionize my Arminian brethren ; and lament to think that some who are Orthodox in doctrine speculatively, appear diposed to condemn them altogether, as being in the gall of bitterness and bonds of iniquity, and I believe LIFE OF RAY POTTER. 103 one great difficulty with them in general, is, they have never gone through with their system themselves, there- by to see its consequences. To be sure, a person can- not be convinced of sin but by the law — the command- ment must come, and the law must be seen to be holy, just and good ; and all who are savingly changed must have this view of it ; yet, si ill, they may speculatively get entangled in their minds respecting the law of God, and consequently imbibe very erroneous ideas con- cerning it ; and so as Dr. Bellamy says are better in heart, than in their heads. I believe as I have before said that wrong ideas (or rather having no idea) of the hur of God, is the foundation of all heresy and wrong notions of Christian theology. Now this was the case with me at the time of which I have been speaking ; I believed in the possibility of falling from grace and of course that my salvation finally turned on my faithful- ness, and abounded with the expression, I shall get to heaven if I am faithful, &c; but as to defining this faithfulness, to find out what it was, I had not yet un- dertaken it. Now what rule must wc try our faith- fulness by ? Do the advocates of the falling plan con- sider this ! Reader, do not pass over this Unfitly, for it is a subject of vital importance; you will say, per- haps, to be faithful I must do my duty, keep the com- mandments ; and very well — what is your duty ? Do you understand this I what is your duty I By what rule must you /enow your duty ? This I am afraid you mistake in. Perhaps you have not thought seriously on this point. It is high time ; for if you try your faithfulness by a wrong criterion, which the scriptures do not warrant, you may think jrou are faithful when j on lire not — and so go down to bell when you are I x- peeting tO tfo to heaven! foil think a person nn > tint to-day, and a devil and he damned to-morrow. I eskj whit will be the oeeasion of Ins damnation ! sin. you answer — he was not faithful — he did not do blfl duty. Well what if >m r hv what rule will you find out ! Is not this important I What do you *up- pote will damn yourin all their day-, &c. when viewed through the \% of God's holy law or tried by this rule ! Wbat do thej think will damn them if they are damned f Silt, they must answer. Well, I ask, what does the whole (if their faithfulness amount to, but one great in i-- or general undeviating course of sin ! For what i- tin I Answer — a transgression of the low* What id tin' law I Answer — Hurt shaft love the Lardthij (iod trit/t all tluf hff/rt, \r. but they positively artirm that all which indu ?•» pursue a religious course i* the fear of being rfffwnsrf, and so acknowledge they aft mit love God ; for if they love Bod they must love his law: Ins law being a complete transcript of his moral . icter, and any noi . that if tl HOG LIFE OF HAY POTTER. the law. they will obey it. So they clearly demon- strate that if they act from the principles which they affirm they do, their faithfulness amounts to nothing hut complete unfaithfulness, selfishnc>> Of >in — so that if God he true and his law stands, their faithful) instead of saving them will completely damn them! for sin is a transgression of the law, and the law i$ t tli.it we shall love God with all our hearts. Redder, have you ever looked into this subject ? If you be- lieve in the possibility of falling from grace, be con- sistent and true to your principles — acknowledge that every moment you do not love God with all your heart you sin, and consequently lie exposed to eternal dam- nation. Now it is evident that Ai unmans who opp the doctrine of the saint's perseverance, and other doctrines, of heing saved entirely by grace^ do not have clear ideas respecting the law of God. This I have observed universally to be the case in the writings of all which I ever consulted. They confuse the mind and darken counsel by words without knowledge. They talk about our being under the evangelical law of sincere obedience — the law of faith. Sec. &c. Thus says Mr. Fletcher: " Should Mr. Hill ask if " the Christian perfection which we contend for, is a " sinless perfection, we reply : k Sin is the transgression li of a dirinc law, and man may he considered either " as being under the anti-evangelical, Chrietlesfl law " of our Creator; or as being under the evangelical, " mediatorial law of our Redeemer : and the question 11 must be answered according to the nam in: of these M two laws"! ! ! Here it is, with a witness. Now I wish to know where, in all the book of God, we have tiro laws, differ- ing in their nature, to try a man by, to know whether he be a sinner or not. 1 invoke the genius of all the admirers of Mr. Fletcher's system, in Europe and America, to point them out. Is this bible language, my reader? 1V0 ; it is a direct subversion of scripture. Does the bible say, l * by the Imrs is the knowledge of -Jii?" Does it say, " sin is a transgression of the laws?" m LIFE OF" RAY POTTED. 1 t)oe* it say, " the laws is a school-master to lead ui to Christ?" Or does it say the law, meaning the one unal- terable law of God to intelligent beings, "thou shalt love the Lord thy God with all thy heart]" Mr. Fletcher makes these laws to differ in their nat- ure! He calls this law which I have just named, an anti-evangelical law. What are we coming to next 1 Did the law proceed from God? Yes. Did the gospel proceed Yrom God? It did. And is the one anti — or opposed to the other ? Are the divine perfections quar- relling? Horrible. Now these vague, anti-scriptural notions of the law of God, make dreadful work in the Christian world. Reader, dare you say that there are two laws, both a transcript of the moral character of God, differing in their nature f By which is the know- ledge of sin? But you may think, possibly, that this merely a slip of the pen; that this was not the idea that Sir. Fletcher meant to communicate. I an- swer, it is the idea which he does inculcate clear through bifl writings, when speaking on the subject at all. Wor is this idea peculiar to him neither; it is to be found in the writings rf all Anmnians of note, whom 1 have i \<*r consulted. Thus .Mr. Wesley Bays, "Hence the best of men lj from the heart, 11 Every moment, Lord, 1 need The merit of thy death," M for innumerable violations of the *ldamic as well as " the Angelic law. It is Well therefore that we are 41 not under ihe$t% but under the law of love" Here it is again, with a point blank telf-contradio* tion at the end of it For in ti une sentence that In- BSJJfl \\<- are not under the Adamic law, he says we ar»* under the law of love* The law of lovel Any thing short of loving God with all the In-art? N 1 presume no one will dare saj this. If they >hou!d, I would ask them, why are we not required to lore God with all the heart now t as well as Adam: Has Ciod become less bolj ! ! I ilk. 1-lFR or HAY [»0¥Ytt. Well, is it because we are sinful and unholy} If *.,, n man's unbolincss or .sinfulness constitutes bisjusl cation before God ! ! What tend 6f Christ, then, for nin will Ba?e the world! Reader, 1 am not jesting — tins is the very consequence of the Arminian ideas in respect to this point. Thus they reason : tk No man can be obliged to keep this law : for no man can exer- cise principles which he has not : tor that implies a contradiction. 15ut we have lost the power of yield- ing perfect obedience in Adam. WE cannot love God with all our heart, and our neighbour as ourselves. WE are not to blame for not doing that which we can- not do. This law is too r a fallen world. Christ lias died for us, and so the law is abated." And they talk also abundantly about our present in- Jinnities and unavoidable weak rrors in judg- ment, weakness of memory, &c si nee the fall. Now let it be ever imprinted on the tablet of your mem- ory, reader, that the law of which we are speaking, is given to the heart of man; that God never re- quired any more of Adam, than he requires of u$ % in this respect. He required Adam to love him with all his heart, and no more ; for this includes all obedience. This, says Christ, is the first com- mandment, and the second is like unto it; that is, it crows out of it. W God has our hearts, he will have our heads, our hands, our feet, and in short all our natural powers. And he never required more. He never required a being to exercise a judg- ment, memory, sight, hearing 01 any faculty which he did not possess. This is all vain jangling : a sound without substance. And this talk about tiro lairs, by which is the knowledge ofsin,is horrible in its conse- quences. Only think, reader, of this idea: Christ has died to abate the law ; or to abrogate it or bring it down to man's fallen and sinful state. Was the law unjust in its requirements uf sinful man antecedent to the idea of Christ's dying to abate it 1 If so. w -ho gave tbi j unjust law ? You are obliged to say that (iodgave an unjust law to man ! ! ! and what then ? Why, that LIFE OF RAY POTTER. 139 Christ the Son came clown and died an ignominious death to prevail on r to do man justice by ab- rogating the law or making it " milder and more len- ient ! !" Bat you saj, perhaps the law was driven to holy Adam, ai i it might justly require sinless or perfect ice, but his posterity bein^ i'mful, and hav the primeval holiness of Adam, it * to consider them under the law. Well ?/*it be so, then Christ need not have c»me t of destroy- ed or done away, and i- no longer a rub of life lor be- lievers ; so that let them do what they will they can- not sin. No, this is horrible AntineMianism. \or does it mean that the grace of God lias softened down the moral law of God, 01 rather made a milder law. This is also Artninianism, and this I have all along been shewing- to be impossible in the nature of things. It means or impln that the saints in the first place are found justly < ed by the moral law — that they are redeemed from t lie r, '<< law by Christ. That is, that Christ has made an atonement for sin, which renders it , for a Holy God to forgive sinners of 1 ns of his law, and yet not do violent i . 'e or disannul it. That saints are 1 1 s > n for Christ's sake, and at the e ome interested in the ures their final salva- tion. Not that'! ol continue to be a ride of life for them ; nor • do not sin, when they transgrc is f . are justly condemned: but ll act of faith they hay- ing become eni according to the free grace od, he will continue to carry on the : which he has begun in them, until the i Jesus, causing them by the influent i i renewed acts ofrepentanci md faith in our Lord Jesus Christ J oj oB their trespass- es. This, readei eant by being under grace. Aglorioui ion t that secures the honours of Got the sure salvation of the believer— a \ the saint to continue LIFE OF RAY POTTER. •4 to the end, and preserves him from falling finally away — a way that humbles the saint, and exalts the free, unmerited grace of God — a plan that teaches us that our salvation depends on the promise and grace of God iii keeping us from finally- falling away, and not on our faithfulness in improving the grace of God. I have been more length? in these remarks than what I first contemplated ; but the subject has requir- ed it. Reader, examine what I have written, and if it be the counsel of God, reject it not against yourself. Remember what you do when you maintain the pos>i- bility of the damnation of the sheep of Christ, that yon put them under the law, exposed to its final curse, and exposed to hell and everlasting burnings every moment that they do not keep the lau\; and I charge you not to be hypoci itical ; ashamed of the doctrine of the saint's perseverance, and arguin£against it, and at the same time, gathering up all your comfort and hope of heaven from it. II >pe for heaven on your mom ground, or according to yoor own system^hj keep- ing the law ; . say by doing your duty. And tiiis I have ghewn you can u than h in IS the moral late. Don't I IW lor your justi- n)!i whieh God has never made. Don't alter that whieh hr ha< made, but he honest, and let the law stand and judge yourself by it. and see where you will land. This i^ the way that I was driven out of that darling doctrine to our self-righteousness, the possi- bility of the damnation of those whom (jod says shall never perish] as I shall presently shew. >; - LIFE OF KAY POTTER. CHAPTER VI. Extraordinary trials, and appn ; td the ardonablt sin — Glorious dei%\ An iht€ ra in my expi rienco now drew llif As I have before observed, I was indefatigable in my labours in the ministry, ih; view tl - in this mirror, and judge by this rule : for whatever men may say in order to abrogate the law, or M.fien down its requirements, in order to ease lrn if conscienc \ yet, when God shows tb their trm characters, it is by contrasting them with his holiness, or the requirements of his law- Thus when I looked into eternity, and up to a holy God, and then ,ed at my faithfulness , < >. what horrible sensa- LIF£ OF RAY POTTER. . tions seized my trembling soul. Although I did i.'Ot doubt but what I had experienced religion at the time I supposed I did, and had enjoyed some religion since that time ; yet my system taught me that my final saU vation depended on my faithfulness in improving the grace I had received ; and this, / then saw plainly I had not done, as it had been my duty. I was perfect- ly consistent in looking for salvation in this way, and thus acted up to my principles ; and I am persuaded that if all who believe in t he final apostacy of the saints would do the same, the consequences would be the same as with me ; viz : to see that if the doctrine of falling from grace be true, no soul will ever get to heaven. No person, perhaps ever tried the system more thor- oughly than myself; and yet when 1 came to review my faithfulness as in the presence of God, O how full of holes was my self-righteous garment. I could but abhor myself in dust and ashes — and as I had fallen short of sinless perfection in my religious course I ver- ily thought I must be damned. This, I would observe again, w , -nt with my Arminiani.-m. It was a fair inference from the premises which my riews of doctrine established; for in I looking fur evidences (by I rcises of heart) that 1 \\ as interested in the covmant of grace, which by the promises of God insured to me the final forgiveness of all my Bins, and consequently eternal life, 1 was examining n see ifl had not fallm airoi/. 1 found indeed that 1 bad fallen far short of my duty, and of course had fallen away; fur A\hat cmild it 1><- to fall away, but to come short of my duty ; so there 1 was, without hope, notwithstanding all my past .V»w this i- the waj that i r< >ry person who believes in (ailing from grace must dj al with him- self, if be will be bon< tent, and .-tick to his principles. And where is tfu one, on reviewing bis life, and trying himself or his past faithfulnc by the rule that God tries our faithfulness by, but what will have to acknowledge that he bus been unfaithful " LIFE OF RAY POT i nii< J consequently lias fallm away, and so, of course i.« without hope. This was i; As 1 before ob- served, I was BHed with horror, and felt unprepared to meet God. I cried to God to tpmrt my lift — with vows that I would live.' hitter. M\ lift Wfll pre- red, and as I recovered my hetrith, I stro?e more and more to keep the law. 1 fasted touch, and u a» so lull of fear of doing wrong, that 1 scarcely dared do any thing at all. But my faithful m S3 looked worse and worse. O how much spiritual pride, and Pharisaical self-conceitedness, I could see mixed with my past labours. I fbiind in litany instni my heart had deceived me. I continued in this state a short time, until I was overlaken with a trou- ble of mind that exceeded all which I had hitherto experienced. I think it was on Saturday before the third Sunday in November: as 1 wai walking across a pasture to one of my n< -, that I was suddenly overwhelmed with a horror and dark- ness of mind that was dreadful beyond description, and which seems to have been almost equal for the time it lasted, to the despair which damned souls ex- perience in hell. I am ready to tremble when I think of it. The thought* that produced this dn adful dark- ness were that I had scaled my condemnation, and that God had cast me off forever! ! I fell down and tried to pray, but all seemed shut up, and I conceived that mercy was clean gone; the day i with me had closed ; and that I mast lie- down in eternal des- pair. my God, what Bcnsati< til were tin how far beyond what men or a a describe. I returned to the house, but I was a terror to my com- panion and children. The paleness of death was on my cheek, and trembling s< whole system. I knew not what to do, nor where to rlee. 1 had an ap- pointment to attend a church meeting in Providence that evening, and as 1 knew not how to contain raj - self or sit still at home, I proceeded thither. But the horror of mind which attended me seemed almost ready to take away animal life, and indeed 1 know Life of rat potter. not that J could long have lived under such thick clouds of terrihle darkness, if there had not heen now and then momentary beams of light breaking through ; that possibly it might not be that my dam- nation was sealed. These transfent visitations of hope, were, comparatively speaking, like a gi spark of lire glimmering a moment in total darki. and then disappearing. I attended the church meet- ing in Providence, but was undoubtedly a wonder to my brethren. They were younir in experh and knew not how to offer me a word of consola- tion. I begged their prayers, but felt as if " He had hedged me about that I could not get out, and had made my chain heavy." Lain. iii. 7. This v as a night never to be forgotten. The next day being the Sab- bath, I had an appointment to preach in Providence. I repaired to the place appointed and attempted to speak, but after saying a few word* I sunk to my «eat, utterly unable to proceed, and i Ij over- whelmed in the horrors of despair. At intermission, I baptized two candidates, and in the aftcriM-on a large nation assembled to hear me. I did not attempt ' .. but in silence mourned my wretch- ed, and. as I thought, hopeI< There ap- peared to be uni\ei>al a-t<>nibhinent excited in the mi ads of all the people. They gazed at me and ilered. "The terrors of hell got hold on ■ I strove sometimes to pray, but the hefcrene seemed shut; with the dreadful idra continually rindiinir in- to my mind, that I had committed the unpani hie sin. Although this seemed rooted in my mind, I could not conceive what pa in 1 hail indited, that put the seal of lima! r»j'i> hntinn u; ine. At length I COH eluded it must be for pubhsl to the world, the eondurt of the Six PrktClpfo JJrtp- tlie CrMBton Church Blder T — m. I kiutn I had published th \\ < ■• iifei vtii that by making tl aet more publick, I had done the dreadful (\nn\. Thus did the detil make hi With me. I told the people tl:at 1 thought tins R ftW LIFE OF RAY TOTTER. the case, in hopes, (if I had any hopes) that hr speaking of it I should feel better. But I was not at nil relieved ; my mind went from one thing to another, by doing which 1 had committed the sin unto death, and that there was uo forgiveness. My imagining that the day of grace was over, was perfectly consistent with my Arminian sentiments; for I would ask any Christian who believes this doc- trine, and who does not this moment have an assur- ance that he is in the favour of God) ham he fauna* that the day of grace is not forever none. Does he not believe that there are many who were never convert- ed, whom God has left to their own ways, and from whom mercy is clean gone forever ! Andifhebeliev.es that a sheep of Christ may perish, a Christian be lost, how does he know that the Spirit has not now taken its everlasting flight, and that God Bays of him as he did of Ephraim, be is joined to bis idols, let him alone ! But my ideas that I had committed the blas- phemy against the Holy Ghost, or that particular sin which we generally term the sin against the Holy Ghost, were indeed inconsistent, or not supported by any system of religion whatever ; for 1 might have known that the sin referred to was of a description and attended icit/i circumstances t which I could not impute to myself. It 1- a >m of the tongue, blas- pheming with malice m the heart, that which we know to be of God ; or declaring that the operations of the Holy Ghost are the work of the devil, when we know better ; and this under the influence of malice or hatred. This see mi to I a the case with the Pharisees unto whom Chrisl referred, when he speaks of the dreadful state of those who blaspheme against the Holy Ghost. J might have known therefore, that this was not my state, and thousands who are at times thrown into despair, from the apprehension that they hare placed themselves beyond the reach of mercy by committing this sin. might know better, if they would only attend to the scripture account of it. Yet as I before observed, I was consistent with my principles, LlF£ OF KA* POTTEU. }*ff in fearing that the day of grace was gone. I return- ed hunie on Monday, envying, as I passed along, the brute creation, their comparatively happy state; wish- ing that I had never been born, and would gladly have _<-d my situation lor that ot'the meant >t reptile which crawled on the earth. () how gladly would L have been annihilated. I thought after I got home, that I would take the bible and open it, and see what passage I should J '//, as the manner of some is to fmd out (tiling about their state. I accordingly opened, and my eyes on the 6th of Hebrew*. M It is impossible for those who were once enlighten 1 closed the book with horror, conceiving this to be another token of my miserable state. Again I opened it, and cast my eyes on some expressions of P< when he speaks of the latter end of soma than thi This farther confirmed me. I ►ok, not knowing how I nor what to do : hut immediately thought I would try the i :it once more, which I accord;. and the first place that ludfl whom i$ rtstrvtd //. ae < to conceive mj sue ad the case turn* I pre- he bible ; but eurred to me that this was no way for aie to find out my state : that it w as ai en tempt! though God may frequently bai rcn, by providentially directing them or censing tl 8 not . which w I had no authority t<> tr) ng the Bible, ■ the i ge I met ; without pa j Qtton to :• consids Bp* plicable to if i follow thifl course a-k the flir- tlmriti/ tin v bnve for it ? and if the? find none lei them **^ Llli: ftff KAY POTTER. their own delusion. I saw plainly that in order to find out my state hv the word of God, 1 must take the whole of it together, and if n condemned me or if my character certainly did answer to the description there given of those who had blasphemed the Holy Ghost ; thai, 1 might take it for granted, that I was undone ; but that 1 had no right or that there was no reason in my taking the steps which I had, either in condemn- ing myself or finding comfort. I felt some relit :\ed, although I was yet filled with terrible apprehensions. During the week I preached twice, but so heavy was the load on my mind, that while I spake 1 could not raise my eyes from the floor of the house. Al- though I felt some relieved from the apprehension that it was forever too late for me to find mercy, yet I ut- terly despaired of heaven without 1 could attain to, and live in a state o( sinless perfection hat. I under- stood the Methodists to teach that doctrine, and so I called on the Methodist minister in Providence for ad- vice and instruction how to attain to it. He convert* ed with me some time, and read to me some of Mr. Fletcher's writings on the subject. I returned home, and on my way borrowed one of the volumes of Mr. Fletcher's works, read it attentively, and earnestly prayed for the blessing of sanctification, as it is em- phatically termed by the Methodists. I expected that if I received it I should lose my animal strength, and be something like a dead man until I should be made perfectly holy. I wrestled, strove and agonized, but all seemed in vain. Nevertheless I tried to believe against hope, and that past ipecting Abraham seemed to be powerfully applied to my mind. Rom. iv 18. Through this week 1 was alternately indulging a hope, that God would bless me, and then despairing of his favour ever being shewn, I was troubled at night with dreams extremely disagreeable and horri- ble. On the next Sabbath, I had an appointment at Paw- tucket, and proceeded there on Saturday. On my *ay I had such a view of the nature of sin, a§ I do not LtFR OF RAY TOTTER. fcmember of experiencing before. It looked to me so exceedingly disagreeable and hateful, and I loathed it so, that it actually seemed to have an effect on my animal frame, that I know not how to describe. In- deed, I had through the whole time of my trouble been exercised with similar views, unci when some endeav- oured to encourage me on the ground of past faithful- ness, I could not endure to hear them ; so much did my righteousness disgust me I was welcomed by the brethren and sisters in Paw- tucket, and had a more comfortable meeting that even- ing than I had enjoyed before, since my trials com- menced. In the morning, 1 felt more confidence still, and was enabled, as I thought, to trust in God. I know not how to describe my feelings through the day. I felt comparatively speaking, like a person hanging over a dreadful gulph, just by one ringer, fearing eve- ry moment that the hold would give way, and ruin en- sue. I tried to believe in Christ — to cast my naked soul into bis hands : to risk my eternal all with him, and some how 01 other, I pras k *' j>t tolerably comfort- able m tin- way through the day, except tot a short timt . is about administering the Lord's Supper, when it seemed as if the powers of Hell were let loose upon me. I thought thai although there might have been hope for me befon i there could be none : as I had eomp k pf reprobating myself by undertaking to ad minis i holy ordinance when I was Bucb a vile wretch. 1 felt while I was breaking the bread, as ii* I Bhould fall right into eternal burn- ings. But I did not desist, but went through with the ordinance, and presently fell some better. 1 preached in tbe evening frith some liberty, and have reason to believe uncommenlj solemn and impressive. I retired after preaching, to my lodgings, and a numlnr >ml conversed ;t fan moments, then retired, and I \\;i- lefl alone. I sal down, and as far as I can recolle* t, felt calm ia my mind, and wholly Unconscious of th enes which were soon to be exhibited to my 1 soul. Suddenly OF RAY 1'oTTER. the : med to bejilttd with ikt I 1 know it i ible for me to find law d< - onderful manifestation of God'a koKii 1 d<> I aaw any niiura! lijjht. Of heard anv natural being •»• | hating a bodj i. But 1 Ivor boiioes*; — I Inland in G rit : 1 had a view of holine 1 trust I nraa eonvi . lovcvl it ; but m if : *• > os a as if I hor fall a God, and that h< I Lad this khoi in a u ay v. ! i I did not then I >t*a lisb premises and draw ns. I had the evidence direct : I had it iutu- LIFE OF RAY POTTER. iiiv.ly ; — God was there, and I knew it. I knew it be- cause I saw his holiness — his ibnral beaut?/ — his trans- excellency. I knew it hecause ids spirit filled the room, and th< >f the Divine Majef •hone around about me. I know not that I saw any natural light, as I before oh yet there see : to be a transcemlant brightness exhibited to me — a brightness see wit!i my i opened. As for the certainty of the presence of (rod. it is impossible : me ever I re certain of any thing whatever. I never was more certain that I saw the natural sun. that I bad hands and feet, or that I existed; and yet I heard no voice — ' ig as having a b. the shap< we conceive of Angels, or tlie lie Lord Jesus. But yet if - thing be more ccn<: another, which I < , ! ha of him : and yet 1 beheld his glory. I hi bow to undertake to write tie - : — lai med to no the bristiana that are more m •;. with might do far better; but still the thing , {"mm one jini to another. Is of scripture; " eye hath not . the ear heard ; neither hath it entered into the I of man I :hc things which God hath laid up for those who love him t " ret notwithstand als tlu m t<> his saints by his Spirit, The the moral and ind glory of the ever bless* 1 1 : t lxi r own evidence with Hum, and giye an mfalli- • ul. If 1 had seen a supernatu- ral being pro! i bean angel from Heaven, tel- lin r ri'ul things, L should have had reason or :i to doubt ; for Satan sometimes is transformed int«* an angel of light. If" 1 ha/] thought 1 heard a e from heaven, declaring to me that my name was written in heaven. 1 mighl have bad room to 1 K LIFE OF R.\T FOTTEK. doubted— it might have l^-en an illusion <-f il.c enemy, Cut as 1 befoi manifestations brou \\ itii tin in. Holiness or I Gho i hi : and the i tainty that this is God, \\ hich attends an exhibition of God's holiness to the mind, uliar na- ture of holim It was not until two or three years after I experi- ion, that I read Pi dent Edwards 1 treatise on snd I i itii v. hat d it. 1 the liberty of trail a few lines from it in rence to tl nee which attends divine mani- ns of holiness. "A view of this divine glory i il\f convinces t lie mind of the divinity of th< is glory is in itself a din i all vidence of it ; !v when clearly n this supernatural given in a good degree." — 4k iie that trulj divine trans-* cendant, supreme glory of those things which are di- vine, does, as it were, know their divinity intuitive he not only argues that they are divine, but he sees that they are divine ; he sees that, in them, wherein divinity chiefly con which is so vastly and inexpressedly distinguished from the glory of artificial thing.-, and all other gl< inly consist the true notion of divinity. («<»d is God ; and distinguished from all other beings and exalted above them, chiefly bji his divine heouty % which is infinitely di- verse from all other beauty." il<»w nnn-h is c n tamed in these words ; and what a valuable work is the whole treatise — would to God that it were more generally read. As I lay admiring, wondering and adoring, I had a view of the heavenly state of glorifh d saints, which seemed as plain, comparatively speaking, as to stand at the door, and look deliberately into a richly fur- nished room. Not that I saw a place like a room, or a house or a city, according to the common conceptions of such places, but I saw what constituted the heavenly LIFE Of RAY POTTER. bliss of the saints — that they would dwell i?i God ; — enraptured with the beauty of his holiness, and swal- lowed up in the transcendant glory of God's moral perfections. I saw plainly why in the book of Revela- tions, gold and precious stones are used as metaphors to represent (as far as such natural things can repre- sent) the glory of heaven : but O how infinitely short do all metaphors of natural things fall of exhibiting to the mind the blessedness of the heavenly state. O the shining superlative beauty of the mansions of bliss !! Holiness is the principal thing which constitutes heav- en. I had long had one thing running much in my mind. I longed to know that my name was written in heaven. I thought much of that one thing — and O the wonderful condescension and goodness of God. At this time I had as plain a view of it as ever I did, that my name was written on a piece of white paper. I did not see any book, nor did I see any letters ac- cording to the common conception of books, or let- or writing; but it was rep I or exhibited plainly to my view, in a way that I am utterly unable to d thought that I would not mention this, that - jht ineef at it as mere y or enth But 1 am persuaded that can- did Christians who understand my meaning, will not cavil at it. 1 ncv<*r could be any clearer from all un- founded imaginations or fanciful notions than at this alrea 1\ spoken of the certainty of these manifestati ms from the peculiar nature of them. The same certainty attended this view — the same holy unc- liness — and the sane trana- of the moral attributes orGod, O how good hag G i I been to »f the meanest and 1 unworthy of all his children* He has shewn dm wonderful things, which 1 mention not to exalt ///// but I had been much troubled with the 'I' di il ii. Th< n ippeared to i >mething dreadfOl in de ttl . When I attended funerals, and looked at the dead, I frequent- ly was most sensibly struck with a sens* of the terrible r 1 1 MIT. OF RAY aspect of death. time it v eath may be g ' up in ^ u I Sod : — that the saint v. I un d t* ith the divine presence in bis last mo: raptured s< ul gazing with such supr< which o] • that he passes from time into eternity, -.hi go out of a dirty kitchen s the children of Is Jed over .Ionian dry Bhod ; there no river there. < I ! — () 1). where is thy sting ? (> Grave win . rv ? How calmly I could look on death ; — yea, how l< its appearance. 1 seemed to He right a1 the heavenly Jerusalem, gazing charms and beholding its unparalleli . 1 had r views which I do not feel it my duty I One thing r 1 will e lot, my peculiar situation, the reproach which 1 have bad to suffer for the sake of the truth, has not I ecu a won- ;o me, or rather these things me unexpectedly. I am pretty well assured where I am; the cou: I :-r ; and the final issue ! — God's ways are not as our ways. I!e sometii chooses the foolish things of this world to accomplish his glorious purposes, and to the children of men with his counsel and truth, in a way quite <.ii7Vr- ent from human d en ; to prove them and see whether truth or reject the Jesus Christ was despised and i n in the days of his flesh, because he ; in the low, humble, poor and unpopular m rhich he did ; hut wo to those who finally rejected him ; — his dons wrath fell upon them — and wo to those who I despise him in the ofbismn d saints. If they reject them, they reject him, and those v\ho desp not man but God." In the great da) of eternity many wiy see that theylaug :orn and mI as the offscouring of all flesh, those who wi ire sent to them bv rtii to warn them to lite from the wrath to come ! LIFE OF RAV POTTER. J~ • Reflections. In reflecting on the foregoing exercises, my mind has frequently been led to contemplate another sub- ject, which has been considerably controverted for a few vears past — viz. " What constitutes the heart of a ffuvij" or rather this question, " in what does the moral imperfection of saints consist?" The generally received idea lias been that their imperfection consists in their exercises being partly holy and partly sinful: their holiest exercises being mixed with sin, or rather sin and holiness dwelling in the heart at the same moment. This idea has been considered by some late divines as absurd and unscriptural, and an impossibility in the nature of things, not only from the consideration that it i< impossible to love and hate any object at the same moment, " but also that it is impossible to mix sin and holiness together. They maintain a different the 44 That the heart must consist in volition, or free vol- 11 untary mor>. . and in not!: -ous to it k4 or the on of it." That we never attach to the exercise of j mi- ; but that i4 we do at- to the I'vi'i', volun: reise ig or refusing M C mtly thej say, that u the heart c Q nothing rrciscs. That it certainly does not con- 44 sist in perce] ace, or mem- ♦ 4 ory ; for these are all natural faculties whieh areto- 41 tally destitute of ever quality to which praise blame can be attached ; but it may and d I in loving and hating, in choosing and refusii untary e\ Sfhich are ul- and worthy of praise or 44 bl;t That 44 w r di>approve but free voluntary Hid forbids nothing but ■■•' ." That "all 44 that th» tw requires summarily, consists in u pure bfiievoh m:e, and all it aumnmnlv forbids, cou- &2 / r R \v pi ' Mfta in pare selfishness." That •• benerolenee • free voluntary exerciser and selfishness is ■ free • voluntary r y liuinan * in a train of free voluntary, A j, or in 1 a train of free voluntary selfish I \* ■ in a train • of both benevolent and selfish That 44 a * simnr\< heart consists i/i a train < : but a saint's heart consists in a tram of both ; benevolent and selfish exercises. 11 That "the 1 of saints ar.e imperfectly holy in this life ; and their 1 imperfection in holiness consists in their 'having holy and sometimes unholy affections." That 'their holy and unholy affections 4 and never blended together." That "their holy 'exercises are never partly holy and partly unholy, 4 but perfectly holy ; and their un es are 4 never partly but perfectly unholy/' That i; a train 4 of holy and unholy affe of a •saint; but a train of constant i pted sinful 'ions forms the heart of a M That "the 4 only proper notion of any human heart, as t 4 guished from all the powers or faculties of the mind, * is a series of free voluntary i - or affect. ' and the only proper idea of a good man's heart, as ; distinguished from the heart of a sinner, is a train of 4 both holy and unholy affections <^v exercises. 91 So 1 the heart of a saint essentially differs from the heart •of a sinner in this one respect, that the heai k saint lias some holy as well as unholy 5 ; but 4 the heart of a sinner has no holj all." Now I acknowledge that thif Qg the heart is to mc the most difficult subje< 'only to understand and explain of any one in Christion theol- ogy, and although the system which 1 bare just pre- sented, does not entirely satisfy my mind or rem* all difficulties, yet I confess that many of the state- ments appeal to me scriptural and reasonable, far more so. than the old notions in relation to this sub- ject; and when 1 review my experience at the time al- luded to above, I know not how to get away from the LIFE OF RAY POTTEIt. i^, Conclusion that they are correct ; — for that 1 saw my heart during those glorious manifestations to he per- fectly holy I am entirely confident ; nor will ai being ever convince me to th< y : and that since then, perha s, I have been my heart to be deceitful ahovt all things and desperate- c/ccd, 1 am quite as certain. Now I confess, that with the idea of the heart i partly holy and partly sinful, 1 know not how to re- concile these views. Bat with the idea that volun- tary exercises or affections constitute the heart, and that the saint so//r I j the oth- er, I see not hut what those views may he reconcila- ble. It is admitted on ;i!l hands \\. may or have a view of their own hearts, ad that the saints have fi of tacir will deny : hut if they may see their hearts to he thus wick- re so, why may they not see their hearts to I» const it u tt h"'v\ tin- i) and if •'. am! if it he i; at a 1 see not hut what the and f the : and what will more deeply affect us with a maintng moral depravity, than ICOHStant in our loi alter we have seen t'. of holin "iil>. such clear discoveries of the Divine beauty, glory and excellency, as to love God, or holiness, with all their hear£, and, at the same time \ that they do this love GocU or that their exi t the time of these views, manifestations, &c. are perfectly holy ? Now I see nothing in this unreasonable or un- scriptural at all ; and however I differ from the Meth- odists on doctrinal points, yet I hope I feel disposed to do them justice ; and I certainly should be as far from condemning all that work among them which they emphatically term sanctification, as wild fire or delusion, as I should be from considering in the same point of view the holy exercises which President Ed- wards speaks of, in his own experience, and that of others, in the great revival of religion of which he gives us an interesting account. Jh/t as it respects thdr liv- ing for ami considerable tim lo^ttJii r, ictly holy . the)/ arc undoubtedly utterly mistake) about it. — Indeed they do not pretend to be continually thus ex- ercised, as they are at these extraordinary sea- , for they term these extraordinary seasons " a- periencing the blessing of sanctification, " and sub- sequently living the life of Christian perfection. Now L1FZ OF RAV POTTER. , M I iouIJ be aware, as I have Iieret. ticed, that they du not prete^to lit holy, if judged hy the paradisiacawKw, as they term it, but I have already mentioned, they consider th< to be under a "milder law," the '• evangelical (a 8 i when we hear them contend that Christians live perfect in this life, we may ren lair they by : and alth :» or ration of the law of ural, unreasonable and without any foundation in the nat- ure" of I think I have already - ciently shown, a most fruitful source of ej ( and tig noti . that it i.- possible lor real Christians to he entangled in I kva in theory, and in controversy advocate the doctrine of ( >t a doubt, while at I you ;:) to trj law of God, in- the law of Mr. Wesley, or 1 soma dily acknowledge that they This s d d i n g I that wlii the time mentioned in i of God, that at that time w holy, and my I iding 1 follow- ; the s applied t< I thai 1 did not In - that my I I • M/t of my Armii .. the 1 in a former publi I of it i> ith ; that ot enough in it to LITE Or RAY rOTTHR. 1 r, .ve B -mule soul. And if the sentiments of Arinin- v6 Sins were true, not a single soul would ever reach heaven. Of this 1 feely confidence of convincing the reader, if he will ho candid, and read without preju- dice; hut if not — if he nd Blltlt up to conviction, with his hounds already set, determined never to move, right or wrong, nor to r< notice u s< n- timent in favour of which he has become pi . however clearly truth may declare against it : I lay, if thus he reads, my labour in writing and Ins in reading, will he, so far as respects him, utterly in vain. How many, however, are there, that thus read and converse, and who, at the same time, will profess can- dour, and to be open to conviction ? You say, perhaps, reader, you arc not of that class; for it is beneath the dignity of a man of the world, much more of a Christ- ian. Are you sure that your heart does not de< i you ? Conn 4 , let me try you — follow me through the narrative, and ask your own consch nee, al the con- elusion, whether you have shut up your mind to the light of truth or not ; and if you do, you stand condemned, and to be sure God is greater and knowcth all things* CHAPTER VII. More and dreadful trials, and fearful apprehensions of having fallen away beyond the reach —result* < onvineed that the doctrii am grace was not a bible doctrine — 8pc* \ . The next morning after the evening last mentioned in the foregoing Chapter, I walked out, works of creation and beholding the gl< ry of God in all his works and ways. God seemed present every where. I seemed to possess a faith that greatly sur- prised me — indeed it appeared to me let me ask what I would it would be granted, even if it were to the LIFE OF RAY POTTER. i^Jl plucking up trees by the roajs* I felt such strong faith that it actually seemc^PB frighten me. But when I prayed to God, about all which I could say was " thy will be done.''' Instead of asking for partic- ular things, I went about fur two or three days with this cry continually in my soul, " thy will be dune." O what a sweet reconciliation to his will, I felt through my whole soul. 1 had not the least desire to alter any thing which God had ever done or was doing. I re- joiced in his government of the moral and natural world with unspeakable joj — having no disposition to dictate any circumstance or event in respect to m\ or any being or thing in the universe. It was not pos- sible for me feeling as I then did, to ask any thing con- trary to the will of God, for I felt swallowed up in the divine will like a drop of water lost in the o I proceeded towards home praising and blessing God. I made a call a lew minutes in IV" where I had an opportunity of seem • of a person wh lie night before. What a glorit uy over all fear of death I f Death lightful theme, and the grave a quiet ,'. It was hut a lew days how- m to feel most fearful apprehensions of falli n g . if J did ■ perfectly holy, th of my finally j > heaven, notwithf the* hich God had done for I determined therefore, if possible > inj time y to die by living without sin. Mj health n various, i knew 1 was liable t<> die suddenly, and irding t<> my sentiments if I we: with all my It i die IB that instant, without rep< oat of hea God with all the heart i. a t in — and to be damn a not ,id forgiveness obtained, through Jesus ist, and according to mj w*b n0 pr * m »*« that if I did sin 1 should be brought to repentant* 1 I i:n. ami forgiven for Clirisl m no jsible way forme 10 hii^c any kind of n hope ofheav f *t loved God with all my heart ?/ mow/nt, and tins ii most certain)/ a ' consequence of Armmiani i I firmly believe that God in infinite wisdc tliai i should try the Whole of my idol system^ and thus bring !!)r to acknowledge lo my i vi a self-abasement, that my salvation was of the Lord. My theoretical vien the law of God as li making kind allowances for ;.!! my 44 unavoidable weaknesses and •■ my involuntary errors and short cowdngsj** tipc, serv- ed indeed in - me for a n Idle from complete despair of reaching heaven in ret notwithstanding all my respect, the true I "inn - find to my mind, as I have before hinted, and 11 i 1 me with horror by giving me q and the fallacy of my hopes on this ground. But I la- boured m About this time I removed to Pawtucket, engaged to teach the town Bel through the wint< ich I preached and at- tended meetings almost every even: mmenc- ing them until about 8 o'clock, as the is in that place, which besides the extreme fatigue ofteachii school through the day ofaboiH one hundred scholars and then preaching in the i e it quite late before I could retire to rest. Under the weight of these labours the pillars of my feeble constitution trembled, but the le did not fall, and 1 con- tinued in tli i s course until the expiration of the term of the school in the spring when 1 relinquished school keeping, finding my health and strength last failing me, and inadequate to the task any longer. But 1 still exerted every particle of my remaining strength in attending to what I conceived the duties of my call- ing in the gospel ministry. I preached at the time in the town school house, (there not having been at that nil on Holii LIFE OF RAY POTTER. IM time any meeting-house erected) which was usually thronged and uncomfortably .^towded, making it disa- • tble and laborious formed speak, which I expect •ributed considerably to the decline of my health, and to debilitate again my nervous system k At rate, by the middle of autumn I was reduced to a lower state of health, than what I had been for a considera- ble time past, and again sunk under the weight of my infirmities and extreme weakness of body. The spasms to which I had before been subject, seized me, and I apprehended myself a^ain on the confines of eternity. But what next ? Why, I had fallen away ! I had come short of perfection, notwithstanding all my labours, and most certainly I was consistent with my Arminian sentiments in concluding that I had fal- len away. ! did not deduct, neither, all that part of my faithfulness that was excited, from fear of hell, but could see many positive exercises of heart that were tontrary to h >lm - Now here I less indeed ; my case as I con- ceived, being fir worse than before, because I had fallen fro high state of grace, and theArmin- had always taught me to believe that such were the eh iracters which the Apostle speaks of in the Gtii of 1 1 impossible to renew again Hell with all its horrors seemed open- ed t>» >, with the very ncrt thing in my mind to hpo ' -liuty that I should in a verv few minutes be there, shut up to £0 n ° more out forever ! ! Although I 'a as so out of health and so extremely weak, thai if it had not been for the horror of my mind, 1 should not have thou from my I frequently flew from the house in the Dlgb{ tun* ond the reach of i in the mists and clouds of dr. 0n< i e j f and winch 1 thought ha l m aled mj do the idolatrous attachment which 1 had entertained to the L Lira or hay roTTEK. Vrcu Will Baptist denomination. I had indeed idol- I them ; yet my poqs^incoiisiant heart to i me, that 1 was not awjffe of it at the time I had dur- ing the year prepared the memoin of my life and Ex- perience for the press, to which I intended to add a dia- log!! i had written, illustnatii doctrinal views. Tlie dialogue personated a Fjce Will Baptist, Methodist and Cahrinist, and in it I exalted the Free Will Baptist to the highest round on the ladder of sec- tarian fame, taking good care to give him the prefer- ence in all tilings to the Methodist, yet at the same time using a great deal of tenderness with the Metho- dist, commending him in most thin/js, and leafing him hut a degree below the Free \N ill Baptist But as for the Cnlvinist. I put him below the dirt of the feet of both of them, thinking I was doing Gdd service in bending all my forces against him, to hold him up to the scorn and contempt of all reasonable and scriptural Christians ! I seized this manuscript and consigned it to that place most fit for such kind of productions, viz. the devouring flames. Although I had not at that time the most distant idea that the Arminian senti- ments which the dialogue advocated were false, yet I felt convicted as I have before observed, of having isessed partial attachment to the Free Will Baptists, and that the dialogue was fraught with this undue at- tachment and partiality. not only to the prejudice of the poor Cal villi st ,hut also of the Methodist, in that I gave the Free Will Baptist the pre-eminence. How many are blinded in this way, and arc crying up liberty, when they are complete slaves to prejudice for their own party, even to the shutting their eyes against light and stopping their ears to the calls of justice, God only knows. Selfishness may be nourished in this way as well as any other. I know it was by me. No man perhaps ever thought more highly of a de- nomination than I did of the Free Will Baptists. I was satisfied indeed that there were Christians in oth- er denominations, but some how or other, I looked on the Free Will Baptists as a superior class of Christians. 1.IFE OF RAY POTTLR. I was delighted exceedingly to hear that any were leaving other denominations and joining with them ; and their accounts of revivals seemed rather more delic- ious to me than accounts of revivals among other de- nominations. I was particularly delighted, when I read the accounts which were frequently published by them of bringing over churches and parts of churches of the Calvinistic Baptists and Congregationalists, to their faith, and inducing them to leave their state of bondage for gospel liberty. As I conceived them the only de- nomination that were " free" but the " Christians," (and them I considered rather too free) so 1 was great- ly enslaved, by strong prejudice for them and against others on this account. And as I considered them by far the most humble people, so I was very proud of their humility! O the deceitfulness of the human heart ! Of the deceitfulness of mine in this respect, I was now partially convinced. But to return — eternal misery and banishment from the pi rod, were subjects now continually be- fore me, and with dreadful anticipations of my final rsed in my mind the dark gloomy pril amid rattling chains, and despairing groans and d*- rouriuL r flames, \\ here hope nor mercy can never come t long eternity!! — I know not that 1 indulged in murmuring ag <1 in the least, yet the thought nally banished from big presence, yably dreadful. The language of the poet 1 Could feel i ugly adopt. .i my life, '• \u ! )d forbid t«. < '• To linger in eternal pain, • \ i | death I ,. I] air M And ti\ 1 JliU ae of of my poul, ret I Llfl or hat POTTSt. have since clra; ly scon, that I ( ; the very time, hoIineM of heart : and perhaps as constantly as ever I had done in t ■ of my religion experience. 1 lovod God : and holiness looked tome infinitely d< able, on account of its intrinsic excellence, and I ad- mired the image of God wherever I saw it. 1 felt an inexpressible anxiety for the welfare ot' i>tl was ardently solicitous to " do good unto all men. pecialljr the household of faith." My heart cluti those whom I considered to he the bumble foll< Christ, and the thoughts of being eternally sep&n from those who appeared to me so lovely, was liki thousand fiery darts in my wretched soul. I felt ten- hearted, affectionate and benevolent towards the worst of men, and perhaps never possessed more evan- gelical humility. I3ut I had fallen short of sinless perfection, and I knew that it was written, " cursed is he who continu- ed not in all things written in the book of the law to do them." A single sinful thought spoiled my hoj heaven ; for I believed in the possibility of falling I grace, and I knew that nothing hut sin would damn an immortal soul, and 1 knew that sin was a transgress- ion of the law, and when the spirit of God set home the law, it would be the true law, which required me to love God with all my heait, without making any id- lowance fort! which my Arminian theology :!it me, that the law of God, under which Christians were placed, did make allowance s for. Thus God taught me that this notion of the lav. And how could I now maintain any hope of heaven — can any man under heaven tell me, except it were by living a life of sinless perfection ! For admitting that in the morning I might he assured that my sins were all for- given, yet long before evening I ininht have unholy ex- and so transgress the law again, and then I might consistently with my sentiments die and go di- rectly down to hell. This is more than the Annmians sometimes say, a man may he a saint to day, and a tlevil and damned to-morrow — it i» a saint now, and LIFE OF RAY rOTTEft. perhaps, in less than one hour, a devil and lost forev- er ! lor, Christian reader, I ask you if your experience does not bear witness that you have frequently felt the witness of the spirit that you were a child of God, felt comfortable and happy in your miud,yet in less than one hour you have felt unholy exercises, or your heart wandering from God, yea, perhaps you in less time than that, have neglected or refused to do some known positive duty. You may have entered the house of God, with an assurance that you were a Christian, and before you left it you may have felt it your duty to bear testimony to the truth of religion before the world, but refused to bear the cross. And now have you not fal- len away, if the doctrine of falling from grace be true! Yea, and perhaps in less than an hour too ! Have you not sinned 1 And if so, what secures you from hell? You say there is no promise in the covenant of grace, that you shall ever be brought to repentance, and ob- tain forgiveness of your sin, and now how do you know but what you have sealed your damnation ? Now this was the way which I argued and reasoned with myself, and I contend (and no reasonable man can deny it) that I was consistent with my sentiments, and I could not possibly come to any other conclusion, without making sin a very light, trifling thing, i\mt doe» not justly expose him who commits it to eternal mise- ry — and what would this be but awful blasphemy ? And yet do not the advocates of the falling plan con- rend that this is true, most strenuously ; and at the same time acknowledge that tiny >m again* God dai- \v, and yet all the while maintain a hope «>f heaven ? How is this ? In the name of common I ask how is t In k done but by doing awav the law of God, and making out mh to bi nothing* But hear this — heaven and earth shall pass airau, but the. holy law of God never shall past airajf, nor shall, nor ran it be al- tered, nor taken auvn/, and a milder one substituted in the r of it. Seeing this, and trying mjmMkf it, how eould 1 maintain a hope I 1 nil not ; hut was over- whelmed in despair. Mv health was such thnt I coi- L2 J3& LIFE or RAY POTTER. ■idered it probable that I should very suddenly be re- moved into eternity, the natural consequence of which was to keep me almost constantly engaged in self-ex- amination. I drew the darh lusions respecting mv state — when I read of Saul, kinir of Israel, I con- red myself to be, like him, rejected of the Lord! and in short, all the hop< : - I read of in the scriptures, or had heard of, like Spira and others who died in despair, I imagined similar to my own, and concluded that mv last end would surely he like theirs. I had a great anxiety to see some Methodist friends in Boston, and although mv health was extremely had, as I have before remarked, that had it not been for the anxiety of my mind, I shouldnot have thought myself able to keep from my bed, yet I precipitately left the house, and took passage in the stajre for Bostoa. A wounded spirit who can bear ! I had but little hope that I should live to see the place of my destination, and I was confidently persuaded that if I died on the passage, I should drop directly into the burning lake ! O my God, thou alone canst tell what sensations of soul I then realized. The terrors of hell took such hold of me that I frequently felt as if I must leave the stage, and fly I knew not where. But O, the curse of the law ; if I had taken the wings of the morning and flown to the uttermost ends of the earth, I could not have escaped it. according to the views that I then en- tertained ; for I had fallen away by coming short of sinless perfection. I thought (for the most of the time) that my doom was fixed, unalterably fixed ; yet now and then I had transient interventions of hope, that I was not beyond the reach of mercy. I know not how to 1 express my feelings. My mind, comparatively speaking, felt like a person completely shut up in a tight cask, without any possible means of extrication, doomed to remain there forever. I seemed to under- stand well by my then present experience, the follow- ing language of Jeremiah. " He hath led me and brought me into darkness but not into light." " Sure- ly against me is he turned : he turneth his hand against LIFE OF RAY TOTTER. me all the day. My flesh and my skin hath he made old ; he hath broken my bjnes. He hath btiilded against me, and compassed me with gall and travel. He hath set me in dark places as they that be dead of old. He hath hedged me about that I cannot get out : he hath made my chain heavy. Also when I cry and shout he shutteth out my prayer. lie hath enclosed my ways with hewn stone, he hath made my path crooked." Lam. xxvi. % 3, 4, 5, 0, 7, 8, 9. We did not arrive in Boston until dark, which to- gether with the horrible darkness of my mind, and be- in^ an utter stranger in the place, and added to this, my miserable health, rendered me an object of commis- seration to any who could have known my state and feelings. I wandered about for some time before I found the residence of those whom I had come to see, but at length found the house, and was received with apparent affectionate tenderness and Christian kind- ness. I soon unbosomed, as I conceived, my wretch- ed state — telling them at the same time, how sure I had been that my name was written in heaven — that God but about a year before had worked wonders for me, and given me to see his floTj, They encouraged me that my name was in heaven still, and that I had not fallen away beyond the reach of mercy. (Query. How did they know this ?) This was a daik aud dole- ful night to me, never to be forgotten. I wrote a let- ter to send by the mail the next morning to my familr, but felt almost like one speaking from the dark do- mains of hell to their surviving earthly friends. After taking some refreshment I retired to bed, but not to rest or sleep, but to bemoan my situation. The next evening, I think it eras, I had clear views of holy exercises of bean end assurance* that I was yet a sheep of Christ, bat eotwithsl this, in a few liours I felt again as wretched as c\< t; for I go narrowly watched my heart, and the thought! thereof, that 1 soon saw that 1 had fallen away Again ! Kter- nity ! O, how eternity then appeared to me. I could not contain myself but, arose from mr bed and called l-*t> LIFE OF RAY TOTTER. up some of my Christian friends to see if they could yet give me a word of comfort, or if there might yet be the least possible chance for me to escape the pHton of long and dark despair — some of them weft almost out of patience with me, but others dealt very tenderly. In this state I continued for about four di often, as I have before observed, seeing grace in mv heart, or being assured that I had holy exercises of heart and then filled with unspeakable horror from the idea that I had fallen away. The reader will observe that I was now trying my systnn. I think I can now plainly see the wisdom of God in thus dealing w r ith me. 1 had been greedy of Arminianism, and he determined to let me have enough of it. I tried my faithfulness constantly and scripturally too, not by my external walk, and thus considering myself faithful if I did not commit outward acts of sin, or neglect from positive external duty, but by examining my heart. And this is the way God tries us — he searches the beart, and w looks at the heart." My friends at home feeling a deep concern about me, my brother came down to see me, and I returned with him. On my return home I was alternately hop- ing and despairing. I was welcomed by my friends and brethren with many words of comfort and en- couragement, and at times, sensibly realized the pres- ence of God, and holiness of heart, and at other times was filled with consternation and horror. The state of my health kept me in constant apprehensions of death, and the worth of the immortal soul was solemn- ly and almost constantly exhibited to my view. Some of the meetings which I attended about this time, were to me extraordinary, on account of the nearness which I felt in my heart to God, and of his holy presence filling the house ; and J could say that I knew that I was a Christian ; yet in perhaps less than an hour I should conceive that I had sealed my damnation ; and would conceive myself almost a devil incarnate — and likened myself to Judas Iscariot, Francis Spira, or LIFB OF RAY POTTER. l*f , who were in my view I to my heart — although, as 1 be served, if this iini.it be my lot, I did not fi tur inuring, or hat- ing God on the account of it : jre! the thought i idful, dreadful beyond all description. But here I — I had gom through with i a. My faith- fulness had failed. I saw it : — yet 1 saw no remedy, for I had been taught to look <>n the doctrine of the saint m one of the boms of the 44 ny- ita-ktadedmo • md if I never had d the unpardonable irn 1 should certainly involve myself in that dreadful upon it with the !• Is I was ridin my with I i, he in i ition which passed bet n < ■■ n u >ned the words of St. Paul. ( and jour life is hid with phriit in ; When Christ LIFE OF RAY POTTER. who is our life shall appear, also appear with him in glory.' 1 For ■ moment I think I saw a glim- ring of light reflected by evangelical truth, in th<- view winch 1 had of this passage. But prejudice, and the fear of receiving error almost instantly closed my eyes, and if I had never been in the situation myself, I should hardly believe it possible for a Christian to read this passage, and not readily admit that ifil the word of God, it is precisely as impossible for a true believer to fall away, as it is for Christ, who lias entered into the presence of God, and is there hidden from the storms and powers of hell ; for surely if there were not another passage in the bible, yet this ;s suf- ficient to demonstrate that the doctrine of final pel rerance is a M bible truth. '' But so thick was the film of prejudice over my eyt • in consequence of the frightful pictures which from my childhood had been continually presented to my mind, by the old Six Principle Baptists, Free Mill Baptists and Methodists, against every idea v. might be considered as nearly related to what they called " Calvinism, " as the ninety-ninth cousin, that I know, and am sure that nothing short of the determin- ation of the ever blessed God to convince me to shame and confusion of face, that I v. as wrong, would ever have moved me. Indeed, no one ever attempted it through all my trials. My Christian friends wire almost all of them Arminians, and t! were net. thought not of undertaking to convince me, for they considered it useless, or labour in vain. Neithc r did 1 read books that were in opposition to my Arminian- i-m, for foot of being poisoned, but held on upon Wes- ley and Fletcher, and writers of the amp. un- til God shewed me by putting me to the proof of my own faithfulness, and his plain, unadulterated word that my sentiments were false. I tarried a few days at Cranston, in much the same frame of mind which I had been in for some time past, trying in vain to draw water from eh\j wells, instead of the wells of salvation. I returned home, and some- LIFE OF RAY POTTER. ttrnes I thought of trying some expedient, like travel- ling and preaching, to see if that would not help me ; and then again I knew I had already laboured beyond my natural strength, or what my constitution would bear, and a considerable part of the time was unable to preach at home, much more to travel extensively. My "bones were" daily '* broken," and I was 11 compassed about with gall and travel." O how glad- ly would I have forsaken every earthly comfort, and roamed in the solitary wilderness all the days of mr life, if it would have £iven me peace !! I continually law imperfections in my life, and as to reaching heav- en, it looked to me like an idle dream, for I fell a way every day, yea, many times in a day. Thus " my ways were inclosed with hewn stone." Nevertheless, when I was able to preach, I preached the Arminian system M clear out," so great was my blindness and stupidity, together with the fear of risking my salvation wholly on the promise of God. I must keep the foundation on my shoulder, or else the building would go to wreck. But I worked myself out of stock again and again ; and yet the building was not completed — nay farther from it than before I ever began, for I frequent)*' thought if I had never said any thing about rel ; there might be (and this indeed was as fool' the rest) some chance for me. In this state, tossed by the tempes* principal part of the winter. ( x Cradston, in company w ; *' rushed into my mind ; mutable things t in tcliic 1 %oc Wtighi hare strange to lay hold of the hopt aloud — if tins be true, has Med to Christ, to bi Christ, and therefore it i. _ inasmuch as it is impossible ibr God to .^ immutable proun>L ol God,that he will bnog me to nv~. en. Here I think (notwithstanding in a few momenta I started back for fear of dangerous ^rouud as 1 had * LIFE OF RAT TOTTER. always been in a habit of belicvinir it would link un- der me,) I saj heir t a> the firs* step that ever I took in travelling that road of doctrinal truth, which ! • fee plainly to be marked out by the word of€rOd M being the truth revealed from In aven for the sal\a- md comfort of lost and i Here 1 deemed to get a glance at the nature of the promitr of (rod. that is, that ire do not make the pro- mise of God stand in respect to us, by our faithful, but that the promi us faithful. Wot hut what this passage of scripture might* perhaps, be more plausibly argued against, as not proving the doctrine of the saint's perseverance, than many others, yet it pleased God to thus apply it to my heart. The truth was, I had sailed on board the old leaky ship, until every plank was crone, and then I was thrown on the rock! the immutable promise of God— forerei -bles- sed be his name. But, as I observed, I started lack ; for notwithstanding all the light and evidence which rushed upon my mind, yet I was afraid of the "horns of the beast " and would wishfully look away, after the wreck of my system, to see if I could make it hold me »«n until I crossed the ocean — for I was ret afraid to * God with the irrcat concern in any other way, the Arminians say. by But ^d, if there he aught in this chap- ter, proving that the person p ,keu of were i true Christians. No! But altogether to the contrary M LIFE OF RAY POTTER. The apostle in the Inst verse plainly tells us so, if there he any meaning in it at all. M I ned unto them (he says) according to the true proverb. And what is that line proverb! Why the dog is returned to his vomit again, and the 50W that was washed, to her wallowing in the mire Now this after he has vomited is still a dog} and the sow af- g % is stili The one's vomiting and the other's washing r made them sheep! And - ur Apostle, it is with those of whom he i- speaking. But yet our brethren, in order old up the old rotten building, have made the A] tie to bring forward hogs and dogs to represent the character of a Christian ! From such symbols ami metaphors, good Lord deliver us. Christ never told Peter to feed his dogs. Reader, b< • ever pretend that tin? chapter will Lc a r the exposition that the advocates for the falling plan have given it. It looks to me almost like blasphemy. God save me; from ever comparing a Christian to a dog or swine. — Yet our opponents must, in their sense of the place ; for observe, they contend that the vomiting and wash- ing signifies true conversion; yet the dog after he has vomited is still a do<^ with the same nature, and so al- so the sow after being washed, is stills sow with the sam< • our brethren think are fit emblems of the saints of God! O shame, where is thy I mpare tl.< swine, when the Jews would sooner suffer martyrdom than eat a piece of swine, they considered them 60 unclean. No character, says Dr. Clarke, could 1 r in the sight of a Jew, than that of -hud. And non does it look likely that Peter, who was a Jew, would take a sw Lne to typify a truly regenerated and convcrt- oul? One would think that such downright non- sense had never escaped the mouth nor pen of any man mimon sense or religion. But such is the strength of prejudice and attachment to particular creeds and notions among sectarians, that this has been done. — Nothing need be plainer than that the apostle is here 1 LIFE OF RAY POTTER. speaking of persons who, notwithstanding Wy iiad ex- ternally been cleansed from the pollutions of the world by their fears of hell, convictions. tec; yet were po-- 1 of the same old nature still. Put a sheep into the mire and they do not wallow in it with delight, but are most uncomfortable until cleansed; whereas, wash a swine and they will quickly return to the mire again! But does this external reformation, says one, convey that knowledge of Christ to the soul, which is eternal life? I answer no; nor is it pretended by the Apostle that these persons whom he compares to dogs and swine, had that knowledge of God which is eternal life. There is a knowledge of God which is not eternal life, or else the bible is not true. "For ichen they knew God, they glorified him not as God.'* If they had that knowledge of God which is eternal life, "they could not perish, unless they could be lost, and still have eternal life," and that I should think as much of a par- adox as to Bay that a dog or swine is a proper emblem 11." iw clearly that the best scripture proof which the advocates for the falling plan were able to produce, like that of St. Paul. '-But I keep my body under, and bring it into subjecti •i I have 1 to others, 1 • ■It" should he a cast away.' 1 1 - iw that these pas- - no more proved the moral possibility of the saints falling fr< . than these words of Christ to the — John, viii ch. &5 — •/' I should lay I know him not, I shall be a liar 1. vou," pr lity of our blessed Lord's be .liar by denying that he knew his Father, or the p of finding fifty <»r forty, &c. righteous ;■ om, when If there !><• - i many found I be « oul I <>r the po . ified and saved by the law, i . "the law is not of faith: but the man that doeth ti live in them/' < >r the possibility of a holy angel's coming from heaven and preaching a false doc because Paul says, k, though we or an angel from i. LITE OF RAY POTTER. en preach VBJ other gospel, let him he accursed. Now 1 knew it was morally impossible for Christ to become a liar; and I knew it was utterly impossible to find fifty &c. righteous persons in Sodom, at the time referred toahove; and yet I could but see that any one might with as much propriety insist on the possibility oftl things, from the form of speech, which was applied fb them, as to insist on the moral possibility of lbs saints finally perishing from exactly the same kind of expres- sions. If the expressions would prove the one, they must of course prove the other — and who will pretend to deny it! I also saw that this mode of speaking was adopted for the sake of illustrating some important subject or thing. As in Ezekiel, where it is said "but when the righteous man turneth away, ,? &c. &c. the Prophet evidently uses these hypothetical expressions to illustrate the equity and justice of God's dealings with them. They had this proverb among them, that the fathers had eaten sour grapes, and the child ren's teeth were set on edge — that the ways of God were not equal — God rebukes them for this proveib, shows them that they have no occasion for it; and declares to them that the soul that sins shall die. And in order to il- lustrate and demonstrate the equity and justice of his dealings with mankind, he makes the supposition above alluded to. So when God told Abraham if he found fifty righteous persons, &c. (making the rap] ition five times) in the cities, he would spare t lie whole, was to illustrate his goodness, justice and mercy to his children. But these expressions by no means proved that it was possible to find these righteous persons in the cities of Sodom and Gormorah. And as for the expression of Paul, "1 keep my body under, " &c. we have precisely the same kind of a speech of his, on another subject, where the thing supposed, we must admit, was morally impossible, as it respected its tak- ing place. I will transcribe the remarks which are made on this text, from my work on the saints' perseverance, for a further illustration of this subject. LIFE OF RAY POTTER. '-.' 44 We are referred to 1 Cor. 9th chap. 17, as affording a proof of the doctrine of falling from grace." "But I keep under my body, and bring it into sub- jection lest by any means when I have preached to oth- ers, I myself should be a cast-away." i >w / think this passage proves the doctrine of the ts 9 perseverance. Paul was a Christian, he there- . fore kept his body under. He did not run uncertainly — he did not fight as one who beateth the air, as he ob- serves in the context, but he kept his body under. If he had not kept his body under, he would have been a cast-away — this we admit. But that the passage proves the moral possibility of the saints' perishing, we deny. The passage is of the same nature w r ith many which have already been considered. Let those I such passages as proof against the filial per- rahce of the saints, attend to the following; — When Paul was on his passage to Rome, a tempest , which seemed to threaten the vessel and crew erire, Acts 27th chap. 20. — "And when neither sun nor stars in nnai ap- peared, and no small ; i us, all hope that . It appear- 1 it, Paid fasted for a to was also eventually assured by God him- self, that they should not be lost — oba - company — •v 1 rt you to be of gOOi shall Ijl no loss of any man's life amor I of the ship. •For there stood by me this night tl I »od whose I am, and wii : n . Paul, thou must be brought !>■ lo, d hath given thee all them that sail with thee." "When i t, for I believe God, that it shall b k * Now, any person may s< _ sing it was positively declared by God himself, to Paul, that he should be brought before Cosax, and that the lives of all who were with him should be preserved, aud M2 LIPE OP RAY POTTER. that it was nu\*illy impossible for this not to take place if God be true to his word, for there cannot be a more positive assurance of any future tkimg coining to past in all the word of God, than that all their lives should be saved. But let us hear what Paul says to them, as some of them were about to flee out of the ship, after they had let down the boat into the sea. ?J Verse 31. "Paul said unto the Centurion and to the soldiers: Except these abide in the ship, ye cannot be saved." "Here we have precisely the same kind of expression with this about Paul's keeping his body under lest he should be a cast-away. Does this prove that the word of God might fail, and Paul and all who were with him lost after the angel of the Lord had declared to the contrary? Or was this rather a mtan> which God took into the account, in promising the end, and was there- fore made conducive to the final accomplishment of the end? I should suppose men who feared giving God the lie, would answer that the latter is the truth, and so also with reference to Paul's keeping his body under, lest he should become a cast-away." Thus I found that there was not a text within the covers of the bible, that could be produced to prove the precious Arminian doctrine which I had advocated so strenuously.* And is this possible ? Yes, it is, let who will deny it. But now for the other system. Could I find any proof in the sacred word of God, that, that was true ? Yes ; for no sooner did I glance at the pages of Holy writ, in my right mind ; I mean without prejudice, or rather without determining not to sec any such proof, if there was any ; than I found the bible was full of it ! And what h/id I been about for ten or twelve years ? Why, giving Christ the lie, direct ! ! ! • I can as positively prove from scripture, that it is our dutv to worship the Devil, as Arminians can prove the doctrine of falling from grace. Take I. Kings, xviii. 21. " And Elijah came unto all the people and said, how long halt ve between two opinions ? // tht Lord bo God, follow him ; but if Baal, then follow him." LIFE OF RAY POTTER. }f, C I saw now that if there were not another passage in all the bible — yet the one recorded in the x. chap, of John, 27th and 28th verses, was enough, (if it is admit- ted to be the words of Christ,) sufficiently to prove the doctrine of the infallible final perseverance of every believer. " My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish ; neither shall any pluck them out of my hand*" I saw clearly that if this language of our Saviour did not prove that those who are now the sheep of Christ, should infallibly be saved, or should not be lost in hell, then there were no declarations ; no not a solitary passage iii all the bible which proved that they might not be lost, or fall away and perish after they get to heaven. And reader I call upon you to show me any stronger proof of the latter than these texts are, of the former. I assert that it cannot be done, and this too, without fear of contradiction. — This I mentioned about this time to a Free Will Baptist preacher, and he frankly owned that he did not consider there was any proof that the saints might not fall away, after they had arrived to heaven !!!!!!! This was carrying the system rather beyond the lim- its which I had been in a habit of prescribing. You may start, reader, at this man's expression, as blas- phemous, but if you advocate that the sheep of Christ will perish everlastingly a f ter Christ has given them eternal life, and declared tha they never should per- ish, what hinders you from being guilty of the same charge. He but contradicted the word of God, and you do no less ; fl^and you cannot deny it. The cavils of Arminians to rer" these plain passa- ges, appeared* now to me profoundly fooluh. I will • It is worthy of remark, the! the Iw tniai nm thi tipretmo of Christ, in ret] blasphemy "t" tl contestable proof, thai those who are guilty of it, must inevitably bo daiunc(J, in opposition to the sentiments of (JniYersaliste, Why do they do this r Why do they produce tins paaamgi . ? M Uut who- •oorer ipcakcth against the Holy Ghottj it shall uot bo furgircn LITE OF RAY POTTER. here again transcribe a few remarks on these passai: from my work on the Perseverance of the Saints, which will shew how the cavils and objections of Arminians then appeared tome, and were answered in my mind. *• Now it appears to me that the above passages prove the infallible salvation of every saint, or Bbeep of Christ, as clearly and positively as anything can be proved, and if there were not another passage in the bible expressly declaring the thing, ought we not to receive Christ's own words as decisive ? or shall we rather look him in the face and give him the lie, by rting that we do not believe what he hafl spoken ? Now observe, every person who is horn again becomes a sheep of Christ ; none I think will deny this. Well, Christ says that he gives — understand, he says in the present tense, I give to them eternal life. He does not say that he will at some future day give them eternal life — but I give them — that is, now. I ask the reader if he can find an end to eternal life r If so, why may we not expect to perish after we get to heaven ? There is nothing more said of the saints at the resur- rection, to secure them from perishing, than is here said. Is there anything more? — or can there be any- thing more said? Christ says here, I rnal life; and again, they shall never perish. — Now I call on our opponents to shew me an _e to prove the impossibility of th< m glory, than these pa bich I have quoted to prove the impossibility of the saints 1 falling from glory, than these passages which I have quoted to prore the im- liim, neither in this world, neither in the world to. come," as irrc- ble evidence that Univenalifm is not true? u say Christ positively affirms, that those who do blaspheme the Holy r be forgiven ; of course, can never be saved. — 13m docs he affirm this more fully and plainly, than he does that his p *hall never perish ? I leave ti to compare the i:es, and judge which appears most full and explicit; and then judge why the Arminians should contend that Christ means as he says, in one passage. LIFE OF RAY POTTER. 1 ~? r possibility of their finally falling away before they get there? And I would ask the candid reader what lan- guage could our Saviour have used, which would have more clearly and conclusively confuted their notions of the saints' perishing everlastingly. — Our opponents say that the saints may and undoubtedly many of them do perish. What! is this possible, that a man with his bible in his hand and his eye fixed on the word of the Lord Jesus Christ, where he says they shall never perish? The turns and twists (if I may use the vulgar expression) which our opponents have made in order to get clear of these plain words of Christ, is really an imposition on common sense, and more especially on scripture sense. This eternal life, they say, is the love of God, in the heart — so they may lose the love of God, out of their hearts, and so lose eternal life ! Well, if this be correct, the saints may die after they get to hearen. It's a poor rule that will not work both «raj - 1 — for there is nothing more promised to the saints than eternal life, which is supposed to include all the blessedness of heaven. Now according to this curious turn, eternal life has no connexion with the saint's existence and enjoyment of God in his soul— the love of God in itself considered, is all the eternal lifo which there is, and as for the creature's c.ijoymcnt of this love — his happiness — his joy — his pi ace — his trans- porting views of Gad — these are all entirely disconnect- ed with eternal life ! Now we as readily admit as they do, that the Baint would not enjoy himself without the love of God. Hut, observe, this promise is deeic and never can be overthrown, that they shall enjoy this, and that, too, to all eternity. I aek the unpreju- diced reader what idea Strikes his mind when he thinks of eternal life? Does be not consider that happinesi the Creature's enjoyment, and that tOO without end, is inseparably connected with it? And what would he think for any one t.» tell him, that, although the ^rreat God might give him eternal life beyond the <:ra\e, yet night lose it' Ami that, too, alter it was given to him — for if it may be lost by one unto whom it is giren, LITE OF H.VV PUTTER. why not by another? But Christ I { ivt unto them eternal life. Shew unto me, therefore, a new-born *oul, and I will shew you one unto whom Christ has given eternal life. And that heavenly enjoyment has alreadj begun in their souls, and although they will not enjoy the full fruition of happiness in this world whieh they will in heaven, yet the gift is made — the inheritance is Sure — the will is sealed, and that too by the Blood of the Testator, and an earnest of the inheritance is already oiven. Our opponents say — but they are not sheep any longer than they continue to follow; so If they do not continue to follow, they may perish, consistently with this promise. Well they were sheep, I suppose they will acknowledge ; (because if they were not, it will do to rank them with those spoken of by Peter, which our opponents think fell away, but which Peter, in their best estate, compares to swine and aogs.) But they were true sheep, and at that time Christ g them eternal life ; but after following the Lord six months or a year, they stopped or fell away, and so here is an end of eternal life ! Worse and worse. Now the true state of the case is, that this promise that they /nail never perish, and this gift of eternal life secures their continuance in following Christ, and this is the reason ichy they do endure to the end. Dr. Clarke says, M will any man attempt to say that he who does not endure to the end, and is unfaithful, shall enter into life?" Answer, no. We say no such thing; other people misrepresent us, y this of our sentiments — but they must answer to God for it. We say the saints will persevere in holiness and endure to the end, and the good reason we have to think so is because God has given them eternal life, and has pro- mised they shall never perish. But to turn away final- ly, would be to perish ; so, therefore, the very promise that they shall not perish, includes that they shall not cease finally to follow Christ ; and moreover, here comes in another plain promise, expressly declaring the very thing. LIFE OF RAY POTTER, 155 Jeremiah xxxii. 40. — " And I i^llmake an everlast- ing covenant with them, that I will not turn away from them to do them good ; but 1 icill put my fear in their hearts, that they shall not depart from me." Finally, I was more and more astonished at my former stupidity ; or rather, the blinding prejudice which I was so long a slave to, when I came to read with my eyes open, such passages as the following, and many more, which I forbear to transcribe : John v. 24. — " Verily, verily, I say unto yon, he that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come unto con- demnation, but is* passed from death unto life." — (Observe, the moment a soul believeth in Christ, he hath everlasting life.) Romans, x. 8, 9. u That is the word of faith which we preach. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart, that God rmsed him j rum the dtad, thou shalt be saved" John. vi. 17. " Verily, verily, I say unto you, he that believeth on me, hath evcrlastii Again, 54. *' Whoso eateth my flesh and drinketh my blood, hath e(( r/ial lifr, and I will raise him Dp at the last day." Verse 58. "He that eateth this bread shall live forever." Job, xvii. 9. " The righteous shall hold on his way. and be that hath clean hands shall grow strong- er and stronger. Psalm-, wwii. \>:J, 24 "The steps of a good man are ordered by the Lord ; though he fall he shall not be utterly cast down, for the Lord uphold eth him with his hand L. •• For dead, and jrour life is lid with Christ in G u Wln'ii Christ win. in our life shall appear, jrc shall also appear with him in gloi Phil. i. " Being confident of the very thing, that he which hath begun work in you, will perforin it until the day of Jesus Christ.' 1 f N. B. Paul believed in final per e — the Arminians 150 1IFE OF RAY POTTER. to "get OTtr" this, say, God ha a good work in all men !!!!!! If bo, all are Christians — but this is a most anti-scriptural assertion. Man before re- generation has nothing good iti him — grace knocks at the door — but this is not being in the house.) Romans, viii. 31 — 39. M For 1 am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord." I. Cori i. 8. " Who shall also confirm you unto the end, that ye may be blameless in tbe day of, our Lord Jesus Christ," I. Peter, i. 5. " Who arc kept by the power of God through faith unto salvation, ready to be revealed in the last time." fjf » f Time would fail me to transcribe* Ml the passages of the same import of the above, which are to be found from one end of the bible to the other. And surely if the bible, by plain, direct and positive assertions, proves any thing, it proves the doctrine of falling from grace to be false, having no foundation in the scriptures — a man mad< . at open war with rea- son, incongruous with cV>miiion sense, and inconsis- tent in the nature of things — for if the scriptures had not afforded a word of decisive p%of on this subject either way, I was brought to see that if the Arminian notion of falling away was true, there was not the least probability of any soul's reaching heaven, ex- cept he happened to die the moment he was conver- ted, or at some other moment when he had a gracious exercise. Thus I have shewn how I came to renounce the falling plan, and embrace the opposite system. — Not by arguments from any writer who had contro- verted the subject — but by trying my faithfubuss or viewing it in that glass which God has set before us for that express purpose — by being convinced that I must inevitably perish if my former notions were true — and in this extremity, reading the scriptures LITE OP RAY POTTER, 1 9i without prejudice, disregardless of the cry of Armin- ians, that the doctrine of the saints' perseverance was a "branch of Calvinism." In the first place I believed in falling from grace, tse men told me it re as truth, and also by the truth's being misrepresented to me, and misunder- stood bj me. Now I renounced it because I had ex- amined it myself — tried it myself — and found it for my- self, to be false, in the way which I have stated. And now I ask the reader to disprove what I have stated, " if he ca I now began to read numerous writers, whom I had heretofore abhorred, with delight and satisfaction. — My Arminian friends warned me to beware^ or I should get my mind entangled with the horrible here- sy of those divines, being little aware that the work was already done, as I had kept my thoughts almost entirely to myself on the subject. I soon began, howev- er, to mention the subject to my Christian friends, and advocate the doctrine of perseverance. They warned me that it was a branch of Calvinism, which constitu- ted their principal argument. They said they did not know how it could be separated from election! !! I told them the question was, whether it was tnu or not. My e; more and more opened, to see what a state the minds of many were in, in respect to the ev- erlasting truths of the gospel. I mourned, and felt most deeply humbled, that ever I had been an instru- ment of building up error, and misrepresenting truth. It looked to me worse than all the sins which I < ret had committed in my life. I determined in future to try to search for truth ; yea, to labour to know it as for a hidden treasure. I really thirsted for it, and was determined, it' possible, to find it, however unpopular it might be in the view of professional Christ an ungodly world. \> I had found one of the mam pillars in my dearlj beloved Arminian fabric, rotten, entirely i that 1 wi ademn i; and cast it away, 1 was now determined to examine the rest of the timber, and sec for myself (for I had 158 LIFE OF RAY POTTER. trusted others to inspect for me, to my sorrow,) what it was made of, who made it, &c. This I accordingly attended to, as I shall presently show, (after having given a brief account of my outward trials, from the time I dropped this part of the subject, up to the pre- gent, ) and found to my astonishment that there was not only much rotten, good for nothing stuti', in the frame ; but as it respected foundation timber, there was none of it at all — so that I had but one sidt of a house, notwithstanding I had alwa\s thought I lived in a beautiful palace. This I should have found out before, if old father Pharisee, (that great man,) had not stood in my light, and if selfishness had not held down my eve winkers so that 1 COO Id not look up and see that God was a sovereign, and had a right to reign ! CHAPTER VIH. Temporal affairs — Difficulties respecting Meeting House — Separation from Free 'Will Baptists, tyc. fyc. I will now continue a brief relation of my external circumstances, from Chap. V, p. 10& The reader should be reminded, however, that in order to keep up a distinct relation of my internal exercises, and outward circumstances, I am obliged to insert them in an order in the present memoirs, not always precisely as they transpired. Thus in respect to most of the contents of this Chapter — the circumstances transpir- ed before I became fully established in my present views of the doctrine of the saints 1 perseverance, as mentioned in the last Chapter. I did not become set- tled in this until some months after I left the Free Will Baptists. And at the time I experienced such ex- traordinary trials of mind, which in the last Chapter I have given a short account of, I was also harrae- sed with the difficulties which I am now about to allude LI7K OF RAY POTTER. 151) to. For niy reasons for stating the following things, I refer the reader to the latter part of the Chapter. I mentioned that on the 7th of October, M A num- ber of brethren and sisters, in Pawtuckct, most of whom had been converted through my instrumentality, covenanted together and were organized into a church, and I was unanimously chosen their pastor. 1 ' I have before mentioned that I had become quite interested to maintain what I considered the gospel plan of church government, which I have lately seen expressed in the following words, by another pen :— II Since every church is formed by its own volun- tary confederation, one church is neither superior, nor inferior to another in point of authority ; but every church is entirely independent. There is no other necessary bond of union between individual churches, but brotherly love. This all churches ought to exer- cise towards one another. Any number of professing Christians may form themselves into a church by con- federation, ami exercise all ecclesiastical power among themselves, without any special ! connexion with, or dependence on any other church in the world. All ecclesiastical authority comes from Christ, and not from any particular church or churches. One church has as much power as another. All churches are sis- ters and stand upon a level. They may associate, or consociate for mutual advantage. But no church hare a right to fire up their power to an association, mgociation, or council, or any other ecclesiastical body. Churches have no right to unite for the pur- entrating and increasing their ecclesias- tical authority. An association, or consociation, or incil bare no more power than any single church of which thn>. mipoM'd. But it seems to be fi leral opinion, that churches OM 0011 (rate and increase their power, by union. It is upon this principle <>f union, that a presbjterj is supposed to have more power than a tingle church ; that a noil has more power than a tingle presbytery ; that tho general assembly has mure power than a single 100 LIFE OP RAY TOTTER. ITBOd ; ami that the pope at the head of what is called the universal church has more power than all other ministers ami churches in the world. If the premii are granted, these consequences must follow. If churches may concentrate and increase their power by union ; then an association may have more power than a single church ; a consociation may have more power than an association ; a synod may have more power than a presbytery ; a general aMemblj may have more power than a synod ; and the church uni- versal, with his holiness at their head, mar have more power than all other churches and all other clergy- men in the world.* Congregational ists often complain of Presbyterians, Episcopalians and Papists, on ac- count of their church government ; but they have reason to complain ; for they act upon precisely the same principle, when they concentrate and inert their ecclesiastical power by union with associations, consociations and ecclesiastical councils. "When any church gives up its independence to any other eccle- siastical body, it gives up ail its power. But Christ has given no power to churches which they may give away." Having this view of church government, I determined to have nothing to do, in constituting a church, if it were not founded on the aforementioned principles. — This I clearly stated to Mr. **'•*, who had appeared uncommonly zealous in encouraging me to preach in Pawtucket, and also that a church should he embo- died. There was some talk that it would be expedi- ent to have it considered a branch of the Cranston church. This I objected to, not because I entertained any dislike to that church, but because I disclaimed the principle involved. I talked this subject over and over again with Mr. ****. He seemed to be well pleased with the idea, and coincided with me in every respect, and so did Deacon ****, (this will ap- pear in the judgment day.) We accordingly met, •The writer of the above is a Conrrregationalist. Baptists hold to the same plan of church government. LIPS OP RAY POTTER, 161 &nd a church was constituted on the principles desig- nated above. I will here give a copy of the com titu- tion from the church record. 44 Book of Records of the Church of Christ, in Paw* tucket, Massachusetts , commonly called Free ]Vill Bap- tist ; Constituted October 7th 18*20 — under the watch and care of Elder Ray Potter." 44 On the evening of the 7th of October, 1S20, a number of brethren and sisters, lately baptized by Elder Ray Potter, (whose names will be hereafter specified, together with Deacon Gardner Buffington, and his wife, Mary Buffington, and her daughter, Harriet Buffington — all of whom had formerly been members of tiie church of Christ, in Swanzey, Mass, Also, brother Daniel Greene, formerly a member of the Calvinistic Baptist Church in Pawtucket, and El- der Ray Potter, assembled at the house of Deacon Gardner Buffington, in the village of Pawtucket, on Seekonk side, Mass* for the purpose of joining or embodying themselves together, as a church of Christ. After prayer to Almighty God, to be owned, and blessed, and directed by his holy spirit, in the present very solemn and important undertakings, we proceed- ed to consider the subject for which we met. After conversing upon the subject of church government, and what was to be understood by a visible church of Christ, the following persons joined hands, there- by manifesting that they united themselves together asr its pastor ELi> Ray Potter, who is liki idered as a preacher in I Will Baptist connexion, fetit is understood that t/u church is constituted upon the principle of hav- ing the privilege and authority to order its oim concerns, without h( ing restricted or biassed by any other church or churches whatever, " The above record was written, and laid before the church, in meeting, ami duly approved 1>y them. Witness, RAY POTTER, Clerk." Tilings seemed to move on prosperously, alter the church was constituted; I laboured most diligently, and arduously, as I have already stated, in preaching and teaching school through the winter, and the revi- val of religion continued. Crowds attended my preaching, and the large school house where we held our meetings, was filled to overflowing. There soon began to be much talk about building a meetinghouse, and the plan was zealously advocated by Mr. ****, who frequently addressed the crowded auditories on the subject, referring to me ; that 1 was actually ruin- ing my constitution faster than I otherwise should do, if I could have a more commodious place to preach in. The sympathy of many was strong lor me, and I have no doubt but what hundreds of dollars were given to- wards erecting a meeting-house, in consequence of the personal attachnunt of the donors to me. Many have since told me this, who contributed largely. The house was in the cour:?e of the ensuing summer and fall completed — indeed I think it was finished just about the time that I sunk under the weight of my bodily infirmities, as mentioned in the foregoing Chap- ter. In the mean time, Mr. •** had been ordained as a preacher of the gospel, having for some time before I was acquainted with him. been in the habit of im- proving in public. It had been surmised that his sole object in encouraging me to preach in the place, and to be instrumental in the constitution of a church and the erection of a meeting-house was that he should take the stand as the minister, after these objects were LIFE Of HAY POTTER. 1G3 effected. As to this, I will not decide — this might be the case from a good motive. Be this as it may, I was no sooner debilitated to that state of weakness of body, that I could not preach all of the time, than the church seemed to be in dreadful commotion. Members be- gan to assert that Mr. *** had made propositions to them, or rather given strong indications of a wish to become their preacher — had observed to them that I was considerably expensive to them, whereas he was able to preach to them without compensa- tion. Tins was to many extremely trying and dis- agreeable, and as I do not wish to reiterate a state- ment of these disagreeable circumstances, I will jus* remark, in short, that the difficulty terminated in the exclusion of Mr. *** from the church and a few other members who attached themselves to him. — No sooner was this step taken, than he (Mr. ***) applied to the Quarterly Meeting for redress, with a recommendation signed by two male members and some twelve or fourteen females (four or five of whom soon retracted, and made their acknowl- edgment to the church,) and began to talk of the pow- er of the Quarterly Meeting to exercise authority over the church* The few members alluded to above, as attaching themselves to Mr. ***, were not excluded until they had recommended him to the Quarterly Meeting. — One of the male members was the Deacon of the church, and kept the key of the meeting house, and now refused to fire the church admittance. It was 6trongly suspected by the Free Will Baptists, at this time, that I should leaTe them and join the Metho- dists — whereas Mr. *■*• pro attachment. to the Free Will Baptist-, and 1 h reason to lieve that the Quarterly lf< different- ly from what they would bare done, if it had not been for these apprehensions. It" 1 <\id go, they determined to take what of the 1 expect to meet it at the bar of God. Nor does this depend on my testimony neither; the records of the church* anil the testimony of many respectable witnesses back me in t!, 'ion. The church, in- deed, when tiny perceived the unwarrantable inter- ference of tin- Free Will Baptist pre i Quar- terly Meeting, in their concerns, disclaimed any right which they pretend to, in meddling with their affairs, and continually asserted that they Were and always had been an independent church. 1 now ask if they icrrc not always an independent church: Shew me the •Lcttho roador turn to j»agu 10, and read them. 1()6 LIFB OF RAY POTTER. Quarterly Meeting to which they cvrr hrlongcd. Shew me trhm thrji made application to join any Quarterly Meeting. Shew me anv communication from them to this effect. Now if this has ever been done, ennnot the Quarterly Meeting give some evidence of it? And would they not have done it before this time, if such a tiling ever had been? I insist on this point, as it is an all important point to be understood, in this disa- greeable afYair. And inasmuch as I have been accus- ed of stiffness, uncharitubleness, &c. towards certain Free Will Baptists, unbecoming a Christian, 1 now wish for the candid among them to remember and understand what the occasion is that I cannot fellow- ship certain individuals, viz. Because of this misrepr* saltation, that the church had declared themselves 44 Independent," and thereby altered or gone off from their original constitution. I wish for truth to pre- vail, and that those of them who may read this narra- tive, may know that they have a meeting-house in their connexion, which was obtained by misrepresentation. But to proceed. — There was much said about de- ciding the contest repecting the meeting-house in a court of law, as we were continually locked out of it by the Deacon, who had been excluded from the church, but who was in possession of the key. This noise and strife was heart-rending to me, for it was at the time which I have alluded to in the foregoing Chapter, when I was in such great trials of mind, and as for any thought of carrying the difficulty into a court of law, I could not endure the idea, and advised the church rather to lose their house, than to pursue such a course. Mr. * * * was a man of large property, - and talked much of the law, and of his determination not to give up the house unless thus compelled ; but finally agreed to leave it to men. A number of re- spectable men were mentioned by the church, such as the deacons of the Baptist churches in Providence ; but were by him rejected — until finally five men were agreed upon, two of whom were Episcopalians, and of the others, (two if not all) were Universalists. LIFE OP RAY POTTKR. 167 We met at the meeting-house on the 2d of January, 1823, Both parties made their statements. We in the first place produced the church records, and read the constitution of the church. Secondly, we produc- ed the copy of the deed of the lot, which was dated Sept. 18, 1821, but about eleven months after the churcli was constituted, which reads as follows : M Know all men by these presents, that WE, Timo- thy Greene, and Samuel Slater, both of North-Provi- dence, in the State of Rhode-Island, and William Wilkinson, of Providence, in the same State, Esquires, in consideration of our regard and esteem for the Free Will Baptist Church, in Seekonk, Massachusetts, and the sum of one dollar, paid by said Free Will Baptist Church, the receipt whereof we do hereby acknowl- edge, do hereby give, grant, sell, and convey, unto the deacons of said Free Will Baptist Church, in Seekonk, and their successors in said Church forever, , to and for t/u sale, use, bcnijit and improvement of said Church, in such way and manner, as to said Church may seem meet and prop 11 According to a law of said Commonwealth, passed February 20, L766, entitled "an act for the better se- curing, and rendering more effectual, grants and do- nations, to pious and charitable uses." A certain tract of land on which said church arc now crcctin wueting-hou se, situated in Seekonk, aforesaid, in the Tillage of Pawtucket, bounded as follows :" [litre follows the boundary, Sec. as usual, which it is um \ transcribe.] We in the next place shewed that we were the I fame church to whom the deed iras given; nor was there a particle of i ridence on the other side that we were not the same chinch, or that n • r altered our constitutio "ltd from our orij und on which the churcli was formed, and 01 COUTM we claimed the house a* <»nr propel The other party, through their attorney (for Mr. #tt had ioiiL r 1 .ever mentioned the subject to an attorney until the day b«- J 68 LIFE OF RAY POTTER* fore the trial) began by undertaking to find out who vas the deacon or deacona of the Free Will Baptist church in Seckonk. This he argued would decide the business, for the deed run to the deacon or deacons, (that is, in trust for the church) and in order to make it out that deacon 1>. was still the deacon, and that the deed did not run to the deacons which the church had mnce appointed as his succi ssors : he argued that this single church could not displace a deacon! il He presented that the notion of a single church being in- dependent to male and unmake (If aeons (as lie termed it) would upset all order in ecclesiastical affairs, pro- duce confusion, &c. in respect to church government. This string he sounded upon with the utmost energy — and I have reason to believe that it was ht re that the referees were deceived, if I admit they were her men (which I do not dispute) and was the occasion of their giving in the verdict which they did. Tor when it is considered that two of them were Episcopalians, whose religious creed strictly condemns the indepen- dent plan of church government for which I contend- ed, and on which principles the church was first found- ed, and the other three did not profess religion, or rather were members of no church, and from their sit- uation and callings must be considered to have known but little about church building in any denomination ; I say when these things are « ed, and at the game time that the attorney in his plea ridiculed my notions, as he termed them, of independancy — that there could not consistently such thing ; it will look probable that they were as I have 1 aed, deceived or led astray by mistaken views of the sub- ject. The attorney often hinted at something winch he was presently coming to, which was of imj)ortance 3 which finally turned out to he the doings of the com- mittee appointed J>y the Quarterly Meeting, to enquire into the state of the Pawtucket church, which I hare already alluded to, page 165, which he termed the do- ings of the Quarterly .Meeting, in up those whom we had set clown, Sec. and it will be evident to LITE OF HAY POTTER. 1G9 any one who reads the report of the referees, that the doings of the committee in recognizing ti. members which the church had excluded, as the original church, and representing that we had seceded from them, bore with weight on the minds of the referees, and perhaps was the turning point with them in giving the house as they did. I will now give the report. 11 We. the subscribers, appointed as referees, in a of tiie ]JreQ Will Baptist Society, in the village of Pa wt ticket, on the Scekonk side, in the Common- th of Bfassachusstta, met agreeable to appoint- ment, at the Free Will Baptist meeting house, id said . on the 2d day of January, 182S ; and, after veral pleas and allegations in said ca agreed to adjourn, to meet at the house of John Bald- . on the evening of the third of said Janua: jet airreeahle to said appointment. ration in said case, do make our . - lowing, wit : - i r that the Free Will Ba] I mee ;>erty of the Free Will ist church in Pawtucket, on ti. :ik side, that is, in connexion with the Quarterly Meeting of that denomination ; and that Gardner Buffington if is deacon of said church, and th ri son < as deacon in said church, un I or rccoL' } by said ■ the denemhuU ' ,ec Witt Baptt •• We alto find a balance due from the Free Will :i in said Paw tlicktt, 00 to i.' Daniel G re* ne, of thn e hundred llarfl and fifteen rent-. • TI 1 1 m Buffington paj the HO t< ren under did not not belong tbia question I leave with said Quarterlj M I all candid men. women and cliitdri/i. for I ai ded that a boy ten years old, wh< ich n thing as the independent plan ofel went, must answer that the same church which owned the house and lot in 1621, were the owners of it when the cn.M came before the referees. Let som< certain w.en read this and remember there is a judgment da And let the Rhode-Island Quarterly Meeting remem- ber that rheie is a Babylonish garment and wedge of gold in the camp !! And Jet them understand that UYT. OF RAY TCTTLR. ihis ;s ibe reason why I dare net fell iviuuals among th( But further — the report bay--, M Ano Ion is recognized as deacon of said en tcrson can legalhi ojfir unless such ]>crso:i is ordained or recognized ar n. 1 l< m vtr I id been ai poj - deacon of -aid church, l>y cting. I .o k any man I • ihew I hear no on< ]~'2 LIFE OF RAY POTTEft* officiating as deacon in said church / if bo, iri him in that official capacity 1 If be was ncri legally of- ficiating at that time, as deacon in >aiti// beg the attention of the reader. Why was it that these referees made this statement in then- rej viz. "and that Gardner Buffing ton is recognizee deacon of said church, and that no \> i i v officiate as deacon ?'/* said churih, unless such pi is ordained or recognized as such, by said Quarterly Meeting of ike denomination of Free Will Bapti Would thia subject have constituted one of ihe i prominent features of the report of tin unless it had heen agitated by the parties; or without e had heen a dispute respecting 1 1 , hy the parties, LIFE OF RAY POTTER. 178 before the referees? I do not believe there is an under- standing, disinterested, and candid man in creation, hut what would draw this inference. And this was the case. As I have before stated, this was one of the principal rallying points of the attorney, who plead against us. He bent all his force to shew the utter in- consistency of our notions of independency, and of the authority of a single church to make, (as he termed it) and unmake deacons ; and that by taking this ground, we had thrown ourselves out of all right -to the house ; and because we declared that we always had been an independent church, Mr. * * * stated, as I have before served, that we had altered, &c. Now I contended before the referees, that the church which owned the meeting-house, never had been in connexion with the Quaiterly Meeting or Free Will Baptist connexion, but was an independent church, and had the power to appoint and displace a deacon ; and furthermore, that even if we admitted that the church m the connexion, yet that would not alter the case as it respected their power to transact their own busi- - without the interference of any other church, or uny higher power, like Quarterly Meetings. cVc. &C. In proof of tin-, I quoted some remarks from Elder Buzzell'fl Magazine, who was a leading man in the feno mi nation. Vol. ii. No. I, p. .*>. — " They have unanimously i take the Holy Scriptures to he their only rule of faith and practice, and book of discipline. 44 They, therefore, confess no creed, nor ackuowl- unv article of faith, or book of discipline but bible." And again, page IT . — " Bach church hi five right of doing their man business among themsel and with tin* assistance of an ordained elder, <>f ad- mitting members, or withdrawing, <»r <>t' admonishing, and even rejecting them, if need require, : : to the rules of < Ihrist and the A Hut since then, more explicit testimony has come e Will Baptists themselves^ m pfo< 09 IM LIFE OF U\V i'oriER. truth of my (insertions, which I shall here introduce. — Now let it he attended to, and then judge ye, all ye members of the Free Will Baptist connexion. Elder Tobev, of Providence, at the time of this difficulty, highly disapproved of the proceedings of tlfe Quart Meeting in this affair. Nevertheless, he felt an attach- ment to the Free Will Baptists, m « denomination at lar^e, and could not believe that they generally main- tained the ideas of church government, which was sumed by the Free Will Baptists in this quarter, in their plea, that a single ehureh was not independent to transact all of its own business, lie accordingly wrote to some of the leading men in the denomination, on the subject, and received letters from Elder John Buz- zell, of Parsonfield, (Me.) who is one of the old preachers in the denomination, and who had written a history of the denomination, and Elder Chace, of New-Hampshire, who was then editor of the Religious Informer, the only Free Will Baptist paper, which was then published in the connexion. Elder Tohey pub- lished extracts from these letters in the " Rhode-Island Baptist ," Vol. I. No. 8, p. 176, where any man who wishes, may see for himself. He signs the communi- cation u O. F. B." I will here give an extract which comprises the evidence I just now alluded to. 14 In relation to the independency of their churches, Elder Buzzell says : — * Our churches, both collective- ly and individually, acknowledge Christ as their only head and law-giver ; and consider themselves amena- ble only to him, (without the interference of Lord Bishops, Popes or Synods, to make and impose laws upon them ;) they have, therefore, universally adopt- ed his perfect law of liberty, (the Holy Scriptures) as their only rule of faith and practice, and book of church discipline, to the exclusion of all creeds, arti- cles of faith, church platforms, &c. made by men. It should be understood, that they have first given them- selves to the Lord, and then to one another, by the will of God. So, that notwithstanding they consider themselves as so many separate and independent Life of bay potter. ]*.■> churches, with Christ as their head ; yet they consider themselves united in one common cause, under the he:id, even Christ: all enjoying equal rights and equal privileges, and all under gospel obligation to watch over, aid, assist and build each other up in their most holv faith, agreeable to the rules given by him and his Apostles ; hence they assume the title of " The United Churches of Christ." " On the same subject, Elder Chase observes : — ' I understand that the churches are free and independent of each other ; have power to admit members or reject them, to choose officers or displace them without any assistance from any other body of people. We asso- ciate together, and form our Quarterly and Yearly Meetings, for the purpose of hearing from each other, and taking counsel together.' " Now the proverb is, black may lie, and white may lie ; but black and white together will not lie. Here is the testimony in black and white, of two men, who certainly ought to know the order of the denomination, ;uul according to their testimony, if the church in Paw- tucket prat, when the lot was deeded to them, and the neeting-llOUftti built in t lie Free Will Baptist connex- ion, (which was not the case) yet, they did not alter or :de from their original standing, by dceUiriiii: that they were independent to gerntm their men coaa ms, to appoint and displace < for Elder Buzzell de- clares, " that they (that is the churches of Free Will Baptists) consider them.-elves H BO many i.i'i:m)i;nt churches, with Christ at their head; and Elder Chare says, " I understand that the churches are I'M! and iMti:i'i:M)i..\r in' kai'ii oiui.u ; have poir, admit members sr reject them ; to « BOOSE OTFH i Si »»u WUStLkXM Tin: m, uiiji.m i prom ANY orin.K S091 oi- iM.uci Mow it* those nun tell the truth, I n*k what a cer- tain preacher from New -I ! amp.-hire, (an old man too) meant, when he £ot up and stated before those refer- ees, that a deacon must be authorized, or recognized by a Quarterly Meeting, before he could legally oilici- 176 LIFE OF RAY TOTTER. nte in Free Will Baptist church' ethingto tin x amount; there woe <>tH wk§ mods sack a statement as this. I Spare his name; hut if called upon, can | it with evidence to prove, (if respectable witin will prove anything,) the tact ahovc inserted. And furthermore I ask — yes, I ask in the name of justice, of religion, the cause of God, and every thing else which is good — I ask of the Quarterly Meeting of the Free Will Baptists at large, if Elder Buzzell and Elder Chace speak the truth, what right had the Quar- terly Meeting, after the church in Pawtucket had ex- cluded a few memhers, which was but a very small mi- nority, even admitting the church iras in tin connexion, (which was not the case) I say what right have the -Quarterly Meeting to call these few members, which had been excluded from the church, the original church, and contend that deacon * •*, who was one of th< excluded members, had not been regularly displaced from his office in the church where he stood when the lot was deeded ? And once more I ask them, and all men, women and children, who can read, and under- stand that two and two make four, how they can re- concile the statement of Elders Buzzell and Chace, with this report of referees, that no person can offi- ciate in a Free Will Baptist Church, unless such per- son is ordained and recognized as such, by the Quar- terly Muting of said denomination. tfC* Now if they maintain that they fairly obtained this house, and that the verdict of these referee.- is m ac- cordance with the principles of church government among the Free Will Baptists, (night they to approve of the testimony of these ministers, who directly con- tradicted it. Can they consistently maintain both ! ! ! ! O selfishness, what hast thou not done ? I do not con- demn the referees. I do not say aught against them as men or gentlemen — but I do believe they were not very well versed in ecclesiastical affairs, and were misled. Indeed the testimony of the man which I have already alluded to, from New-Hampshire, v calculated to lead them to the conclusion that no per- LIFE OF RAY POTTER. 1T7 son could legally officiate in a Free \Y;!1 Baptist church, unless put thereby the Quarteily Heel and of coarse, that no power short of tiiat, could place him — and consequently that the church in Taw- tucket could not displace Deacon IjufRngton. But I have now proved (remember by whom) by the 1 Will Baptist* themselves, that this is not so. And that my notions of the independency of individual churches is also bj them admitted. Uut to proceed : I do not expect ever to be more disappointed in relation to any of the changeable things of this life, than I was when I .heard the verdict of these referees — or more deeply wounded. I was almost cer- tain that they would give us the house ; nor did I con- >Ie that any men whatever, when hearing the case stated, could do any otherwise than to give it to the church for whom it was built but a few months before, unto whom it was clearly deeded, and who had never by any alteration thrown themselves out of it, nor never had transferred it. But it was not so — they it to a few excluded members of this church, as has wn. It has been intimated to me since the great excitement has taken place in respect to ma- ry in this country, that the "ere under masonic influei ring in their verdict. They were all of them, I believe, but go was -Mr. ***, whereas 1 had taken but isonry, about a year before and stop- ted with the conduct of some mas ►me trials of mind in respect to the propri- stians or ministers hai ing anythin g with the subject. This 1 had mentioned t Jtion and j. : 1 took tk .and it It i j i d that in tion about pi o ►ked upon sus i by m lling in question I and r« h- v of the institution, w h( • Ml i hi- professions of attache bad an inllie But I cannot l> . nor 1 78 :feR. will I at present in lulge vmch b th< tight, jli I font. mething in it, that it is imj m anv other principle than tin miruls being misled on the subject of church gove ment. as it respected the ground which I < ■< we were constituted upon, the power of the church to appoint and displace its own deacons, &c. But when it is shewn them that this principle was correct, even according to the order of the Free Will Baptists tl • ■elves, as I have proved by the concurrent testimony of Elders Bazzell and Chace, and when it 1- s I have already stated (and shall presently recapitu- late the evidence) that the chinch which were the true owners of the meeting-house, never werein connex with tiie Tree Will Baptist Quarterly Meeting ; I say -when this is laid hefore them, if they shall persist in justifying the verdict that the lot and meeting-house are the property of the Free Will Baptist church in connexion with the Quarterly Meeting : and that no person can legally officiate in said church, unless said person is ordained or recognized as such hy said Quar- terly Meeting) Sec. then let them ahide the verdict which all impartial, disinterested men will pass on their proceedings. I do not helieve they will, because if they were not impartial and honest in their int tions in giving their verdict, (which, by the way I wish to have understood I do not yet qtitstioii) and ap- prehended that my obscurity in life, poverty, \r. would place them beyond the reach of justice and pub- lic condemnation ; yet it will appear as bright and clear as the morning sun, that they have something to do with others besides myself, in this affair. The Free Will Baptist connexion themselves are my irit- \e$ % as well as a multitude of others — and the pub- lic will read — they will see, and they will judge. — It was not the loss of the property which §o deeply wounded me — no, God i> my witness. It was falsehood triumphed, and truth and justice were tr pled under foot. I immediately determined to with- draw from the Free Will Baptists, and n LIFE OP RAY POTTER. 1 70 :ter to the Quarterly Meeting to be held Smithfield on the 3d Saturday and Sabbath in Janua- ry, 1823. It is a fact almost too shameful to relate, tliat this letter which I addressed to the Quarterly fleeting- was stopped in the Elders* Conference, previous to the meeting or assembling of the Quarterly Meet- ing, where there were some rive or six ministers, there opened, and they (the Elders Conference) proceeded to excommunicate me from the Free Will Baptist connexion. Do you believe this, reader 1 I will here also bring you evidence from themselves, to prove it — viz. that the letter was addressed to the Quarterly Meeting, and that they (the Elders' Conference) open- ed and read it before the Quarterly Meeting assembled, is, on Friday, whereas the Quarterly Meeti not get together until Saturday) — let it also inhered that I intend to show by the letter, which 1 now present, from the Elders' conference, that the church in Pawtucket under my care, arc the lawful of the meeting red to — Here fol- a copy, verbatim et literatim " Elder Ray Potter — 11 We are now under the nesesity of informing of the result of the preasent conferance, holden in Smithfield, (fore the R. I. Quarterly Meettibg] on fndav. 17th of Jan. 18-2:3. 11 The conferance took into consideration youi duct, towards the collection, the Elders and certain individuals, it appeared that you had proceded C traiy to scripture and the sperit, of the gospel, holding and manifesting felowship with the unfruitfull darkness, in thai you have the pastorall i hurcb who, cut i>i\ a numl Members from the church without shewing sufficient cans, or . thing in them Buficiently to anneal • 1 hare a re- gard to its orti ; :o »a\ . tha i. io J it ISO LITE OF nAY ruTTER. them guilty of such deatli 01 Aftei evrej other l failed, 2 elders of good Report, by choice of the Conferance : as a comittee visited you, hut could gain no .satisfaction hut Rather evil treatment. 4i you did agree in conferance to do all in your pow- er to afect a union, but insted theirof, continued to kei p up separation, you agreed with D. G. Eullington and others ; to abide the judgment of certain chosen men to sit in counsell upon the subject of the 'letting house, also that you would not hold Mettings in the Bchool bouse, let the matter turn as it would : and then continued to hold forth as you had before ('one ; and at the same time Manifesting a disatisfaction concern- ing the judgment ofthe chosen men or counsell as above mentioned. 44 you then forworrded a letter t<» the Q. Metting that contained such statements as are unbecoming a Christian as even expose you to the civil [awe, in said letter you brught certain char. her, which charges you once solemnly declared never to bring up again, you toterley renounced, and disapro- bated the proceedings of the ; Conferance, and conec- tion, in Regard to their manner of debugs with you and your associates. In short after you had been 6 months under admonition repetedly visited fore termes of reconsileation to no afect, but finding your conduct unfavorable towards every rational propersition in that a censorous sperit mixed with evident Marks of re- venge seamed to betray itself continuly in most of i carriage, and in writing upon the exigencies of grief the same was manifest. 11 After a clear investigation of the several inpru- dent steps you had taken, and observing an unwilling- ness to Confess jour misstecps, the conferance un- animously voted to withdraw fellowship from you, and Reject you from the collection, as a disorderly walk* er, hoping that you may be left to discover the vast im- portance of a more holey, and godlcy walk, mixed with that tenderness seen in the Life and of Jesus. >Ve therefore informe you, and the world that you are LITE OF RAY POTTER. 1^1 BO more a member of the Free Will Baptist collection nor can be without confession and satisfaction to your brethren. 11 Signed in behalf of the Elders' Conferance Attest REUBEN ALLEN Clerk of sd Con It will be readily observed, that the charge brought list me by the Conference was, M that I had the pastoral care of a church, who cut off a number of good lumbers from the church, without shewing sufficient , &c. This was the conduct of which I was guilty, which was contrary to scripture and the spirit of the gospel." It was not contended that my moral and religious character were not jrood,* but the charge was, that I had the care of this church which was so bad, and all the rest of the charges, it will be seen, grew out of this, and are inseparably connected with it. Now what church was this, of which I had the care at that time 1 I never had the pastoral car* but one church. And I ask again, what church 1- that, mentioned in this letter from the Elders' Confer- ence ? Why the very church of which I have given a c >py from the records, constituted October 7, 1890 : • But a short time after tins, I received the following: I'Autuku. K I) Ai gist 23, ltt l may certify, that the bearer, Rev. Rav Potti.r, is a min- er of the gospel of character and reputation in toil freely admitted to preach \u my pulpit. Th< inties of his situation, lie will best explain. DAVID BENEDICT Pastor of the Ihiptisl Church in this pi a Pah iu< km, v K. I.) M.u it. i fj . tint tin bean B B • putation for piety and talenl and although he i> oof in full connexion with out chun v interchange ministerial I i him ; and herewith mtnend him to the kind attention of <»ur btethn ..in public, in the journev he ih abOQt t< | DAI ID HIM wen r of th% Baptist ( hurch in Vmr: STEPHEN QANO Pastor of the First Luptat L'hmrcK V built for, and id, 1821 ; and th< bc bicli tin- mft the chun h col "V a • nt cause, &c. were thai in it This, ue w iii denj ; for bo* could they be i id hurch, if they wen not in it? Well, p i.ot in, or members of that church which owi the meeting-house ! Or did not the church when I were members, own th< meeting-house ! Tins will not be denied neither. Now if they, that is these three e m< mb< rs, with some few females, were really the inal church, 1 wish to know what church that v : w - condemned, merely for having the ertainly, I never had the care of hut burch, and this church, say the Elders 1 Confer- a number of good members, &c, Now nan or child can tell me how these in he the church which cut them off, 1 will acknowledge that I have learned something new in metaphysics. I should think this as hard to be under- buy point of Calvinism. Let it be remem- bered that these few members, which in this letter, the Elders' I onference acknowledge to be cut off or ex- communicated from the church, that is, the original church, they all along contended, and before the refer- ees, were the original church to which the house belong- ed. Now the fault of the church of which I had the care, is this: according to the letter, u cutting off a number of good members from the church without cause,'' &e. .Now admitting the church to have been in the connexion, and supposing the Quarterly Meet- ing had pretended to reject than for what the Elders 1 Conference considered their bad conduct, how would they have worded then letter of excommunication to Bald church, and not contradicted their statement, that 9e few members were the original church to which the meeting-house lot was deeded? It must he in the le : We reject you, the original church, constituted in Pawtucket, October 7, 1S23, because you are guilty of the unfruitful works of darkness, in cutting off the original church, or the same church LIFE OF RAY'POTTr.R. which you are, constituted in Pawtucket, 1823 ! ! ! Finally, any man must ho a complete no\ or totally blind by supreme selfishness, not to sec that this letter proves what I have before asserted, to;.: these members which were afterwards called the i Will Baptist Church in Pawtucket, i n connexion with the Quarterly Meeting; and unto whom the referees gave the house, were not the church unto whom the lot was deeded, nor for whom the house was built ; — for they acknowledge they were cut off or excjnded members from that church, under my care ; am! date of their exclusion was April 20, IS*2~. .Mr. *'** and the others. May 21; mouths after the mectinir-J ' was completed. And to conclude these remarks, I make the following statements. And, I. As to the meeting-house heing the property of a church in connexion with the Quarterly Meeting. I say positively and solemnly, that the church for whom the house was built, and to whom the lot was dee< was in connexion with the Quarterly Meet and of those who have contended to the contrary, 1 ask, when that mad application to join? and < tin tf admitted ? When did th Quarterly M<> rt7, ? When was there any passed by that Church ;<> join the Quarterly Meeting ! Now if these things had ever been done, would there not have been some evidence of it ? But I chall< the leasl particle of proof of these things. Does everj of common sense know, that a &ii Church, in order tobecomu a member of a Quart* Meeting, Association, Conference, \fearl> Meet &c. plication to join, and must h >ted in, before they cau nexton a ith Baid such movement at all.— Now here, ii will be - : is H.ha important po IJB4 LIFE OF RAY POTTftft. ami if I do not here state the truth, let some one ileal to the contrary. If that church eyer did make appli- cation to join, cither by verbal or written communica- tion, it must he very easy to make it appear ; together with the time when, the place where, &C. AND IF THE QUARTERLY MEETING DO NOT Do THIS, HOW CAN THEY FACE THE PUBLIC IN UPHOLDING AND COUNTENANCING THOSE PERSONS. WHO SET IP THE PLEA, THAT THE MEETING-HOUSE WAS BUILT FOR, AND THE LOT DEEDED TO A CHURCH, THAT DID BELONG TO THE QUARTERLY MEETING. They have men of talents among- them now — let them answer this question. How can that part of the verdict stand the test of im- partial investigation, viz: — " that the meeting-house, lot, &c. is the property of the Free Will Baptist Church, in Pawtucket, in connexion with the Quar- terly Meeting of that denomination, when it is evident, and no man can show a particle of substantial proof to the contrary, that the church for whom trie- house was built, and to whom the lot was deed- ed, never was in said connexion. Although I may be obscure, and belong to no popular connexion to help me in this affair, yet the voice of truth will y< -t sound louder than thunder, and shake to its centre eveiy unholy confederacy to suppress it. There is now exactly a similar case to ours, ai it respects the situation of the church and ministers, in relation to the Free Will Baptist connexion. Rev. Zalmon To- bey, of Providence, is a member and minister of the Free Will Baptist connexion — but the clrurch to which he statedly preaches, and of which he is pa-tor, is not, as I have shewn, page 164, in said connexion, and but a short time since, Rev. Martin Cheny was in the same church, and now suppose him at the same time to belong to the Free Will Baptist connexion, as Mr. *"* did, and suppose also, a few members, with Mr. Cheny, were to have been excommunicated from the Providence church, and then these few members lite of ray roi ri:n. should iiave been owned as a church by the Quarter- ly Meeting, could they have justly claimed the perty of the Providence church ; the original church God forbid, says every honest man. But this was precisely the case in Pawtucket, C?*and no man ca;i deny it. *2. A< to that part of the verdict — ;i and no }>< can legally officiate as deacon in said cfuirch, unless such jterson is ordained or rccognr tchby said Quar- terly Meeting) 4't\ I think I have sufficiently shewn ite absurdity (see pages 171,2,33 * have shewn that at the time the lot was deeded, and the house built, and when Dea. B was officiating in tl*e church, he never had been ordained nor recognized by said Quar- terly Meeting, nor never was in, or at a Quarterly Meeting until after the house was completed, if his own word may be taken as proof. \ have also shewn that he was excluded from the church he was in when the lot svas deeded and the house built. And that said church had power thus to displace him, I i ehewn by the Free Will Baptists tm So that even if it had been the cage that the church had be- longed to the Quarterly meeting, this part of the ver- dict must fall, or they (Elders Buzzell and Chace) have not told the truth respecting the independency of their churches, and the power of individual church- to displace their officers. That Dea. B * * * WM dis- placed by the church, I hare evidena in jd hy himself, and yet the verdict declare- h< con of the church to whom the property belongs* <\. Every body knows, who were acquainted with this disagreeable circumstance, that it eras declared by those who finally obtained the property t that the church of which I have the care threw thems< of it b) teudingy or going o J from their on and that this alteration consisted in iL r them- selves independent, and it vras laid that " ire had be- come an independent church, 1 Si Nfaw he&r nn. all ye candid Free Will Baptists. Thii COwW QOI be altering or seceding, even if the church was in the conn DO I >» 186 Life of RAt totter. iic rion, to declare they were independent ; if Buzzell and Chacc have told the truth, for they say of the Free Will Baptists, that the churches u consider them- selves as so many separate and independent churches^" (says Buzzell) and I understand that the churches are free and independent of each other, (says Chace,) and yet when this church began to declare that the Quar- terly Meeting had no authority to interfere in their government, but that they were independent to manage their own concerns — we were told that this was alter- ing. Now let any person read what Buzzell and Chace wrote to Mr. Tobey, and which was published in the " Rhode-Island Baptist," for May, 1824, No. 8» pages 176, 177, which I have transcribed, and then ask themselves the question whether such a declara- tion of the church's rights and privileges would be altering or seceding from its original ground, even if it had belonged to the connexion. But that the church never was in the connexion, and of course perfectly independent from all Quarterly Meetings, from its first organization until this moment, I constantly affirm. As I have already alluded to the subject of stating the foregoing circumstances and difficulties in the pre- face, and also in the commencement of this Chapter, I would here observe, that, when I first contemplated writing and making public an account of the dealings of God with me, I thought I should say nothing about the foregoing unpleasant circumstances which have transpired in relation to some of the Free Will Baptists and myself. But on more mature reflection and deliberation, I knew not how to consistently avoid it. The affair seemed so linked in with other things which I wished to relate, besides being under the neces- sity of often mentioning it, that I thought the reader would seem to demand a ahort history of the affair, and if he did not have it, might draw unfavourable in- ferences, that 1 was unwilling that the truth in relation to the subject should be known. If it be objected that what I have written is gratuitous, and uncalled for, in- LIFE OF RAY POTTER. 157 as much as I already have published a statement of the facts in the case ; I would answer — That I expect this book will be read by hundreds who never saw, and il is likely never will see, what I have already published; besides, I consider that the united testimony of Elders Buzzell and Chace, in favour of the position which I took on the subject of church government, another un- answerable objection to the proceedings of our oppo- nents, in 'the course which they pursued in relation to the difficulty. And this testimony has been given since I published the " Poor Man's Defence." But the rea- son which bore with the most weight on my mind, while deliberating on this subject, and which perhaps turned the scale in favour of making the foregoing statement is, that 1 consider that I have been, and still am, unreasonably and unjustly censured, by some of the Free Will Baptists, as being obstinate, hard and re- vengeful, in respect to this subject. In illustration of this, I will state one circumstance, among others which might be mentioned. Some eight or nine years since, I became acquainted with the Hev. Mr. ***, who now preaches in Providence, and soon conceived for him, as 1 trust, a strong Christian affection. But few ever lay nearer my heart, although at the time that our ac- quaintance commenced, he was a professed Calvinist, and I an Arminian. It was not a long time, however, before he gave up his system of theology and embraced Arminianism. I believe he thought considerably of uniting with the Free Will Baptists before the affair took place which I have been exhibiting, but seemed much disgusted with their conduct towards me, con- demned it, and indeed wrote to some of the preachers in the Eastern country on the subject : and thui D his opinion from time to tune decidedly in mv favour. In the mean tune, Ik; concluded 10 remove from the church unto whom he had been preaching, ai it wa> m connexion with the Association Baptists. The people in Providence in the neighbourhood w here brother T— and myself had been preaching, having built a meet- ing-house, and being anxious to settle a minister, rare 188 . iiif. r.r rw mrTP.n. !iim a call to preach in their house and made applicn» lion to brother T — and myself to use our infltii with the brethren and listen who had hern gathei rd through olir instrumentality, to he organized into a vhurch under liis pastoral care, ^his we readily did — or at least, I can speak for myself, that I used my in- fluence (and I had pome) with mv friend- in Ins fa- vour — with friends too who were dear to me, and for whose salvation I had laboured most indefatignbU : travelling on foot and preaching to them in gieat bod- ily weakness. He was accordingly settled with them, but still seemed anxious to become connected with some larger denomination of Christians, and often mentioned the subject to me, and frequently referred to the Christians and Free Will Baptists. As for me, my mind was settled that I should never again unite with the Free Will Baptists, nor was I anxious at all to become connected with any denomination in parti- cular; any further than I then stood. I considered that I was a member of a regularly constituted and gospel church of the Lord Jesus, who were possessed of all the power of church discipline which could be possessed on earth, and furthermore, felt willing to meet all Christians on bible ground. Mr. *** talked considerebly on the subject, but finally told me one day, that he had given up the idea of joining the Free Will Baptists, and suggested the plan of forming a little Conference or connexion Among ourselves- I readily acquiesced, as did also brother T — , of Cran- ston, and we in due time laid the subject before our respective churches. The churches fell in with the proposal, and accordingly the plan was consummated, by adopting a constitution which they considered ap- propriate, the principal import of which was, that they were to meet together at stated times, for mutual ben- efit. We gave it the name of the Rhode-Island Union Conference, it being made up of the Cranston, Paw- tucket and Providence churches only. This we did not mean to have understood to be a new denomina- lion, but only meant it as a kind of union meeting. LIFE OF RAY POTTFR, J ^ the purposes specified above.* I soon, however, dis- covered that Mr. *** was by no means satisfied, but that his mind was that we should all go into the Free Will Baptist connexion. At any rate, that he was determined to go himself, and if all the rest of u- would not accompany him, to carry as many with him as he could. Indeed I have lately been told, that within a few months he has said that his design in forming the Conference was in due time to pre- vail on the whole to go in anions the Free Will Baptists. But let that be as it may, he seemed un- easy, and 1 believe every time we met in ministers' meeting, proposed something of the like, which to me was extremely disagreeable and trying* To be shurt, however, he eventually joined the connexion. To me it was a wound deeper than I had often felt, it being attended with circumstances peculiarly cut- ting, from the consideration that he bad hitherto reprobated their conduct towards me. I bad always loved him as I never had loved but few on earth ; and moreover he took the right baud of fellowship in the very house which had been, a.- I considered, wickedly wrested from the lawful owners ; and took the hand of fellowship, too, from the very person vrith whom the difficulty commenced. And this im- mediately in the neighbourhood where I resided, accompanied with apparent triumphing over me by the party who had always bitterly opposed me, and particularly their leader. I tried however to bear it patiently and submit my case to God. Mr. *** now stood in the relation to me as bedd- ing me an excommunicated member ; for it will be readily remembered by tin- reader, that tin- tame connexion with which he thus united, had reje< me from their fellowship, as a disorderly walker, i have already >hr\\n by their letter (see p. |J and that they still held m i V»w notwitlistand- • I «.l»^rw* lately, that iho plan both I I terly, »nd find tin- practice attended with !>• 1 #tjle llj»;r 190 ing Mr. ' " * still professed to mr and highly esteem me as a Christian, And i<> fellows me as a minister of the gospel, yet ; . tl to me absurd and contradictory. 1 had from tiim time urgent invitations from my friends in that | of the t<»v\n to conn.' and preach. I refilS each with Mr. ***, as I considered it to be the n contradictory conduct that could he conc< for him to hold me as an excluded member fi his connexion, and at the same time approbate me M a preacher ot % the gospel, and insist on mv preaching in his pulpit. Besides, 1 could not n nest entire freedom with him under existing circum- stances, without acting hypocritically. I reasoned in this way : Suppose I were travelling in any part of the United States where I was not known, and should undertake to preach, and should he met with the accusation that I was an excluded person, and should undertake to vindicate myself by telling my accusers that I was owned as a minister of the gospel in good standing in my own neighbourhood ; and should be interrogated by my accusers in this way — Who owns you? Answer, Rev. Mr. *** of Provi- dence — Q. Is not he a member of the Free Will Bap- ttflt connexion. — A. Yes. Well, say my a here is the Free Will Baptist paper giving an account -of the doings of the Elders' Conference for the Rhode- Island Quarterly Meeting, and stating explicitly that you were at such a time rejected by them as a disor- derly walker — have you ever been n again? A. No. Then yon hear the evident marks of «n impostor and a liar, in saying that Mr. * * * fellow- ships you, when he is a member of thai very co who noir hold you as Oil irrommun'n ated mi course he must also thus hold you. Now I Appeal to any candid man under heaven, if the abore is not fair unsophisticated reasoning, and conclusions from the true premises. And it grieved me exceedingly that Mr. * * • would pretend to hold me in fellowship in Providence among my friends, when in reality he could not do it consistently. In joining that counex- LIFE OF RAY POTTER. 19] ion, he must join and acknowledge the act of the in expelling me, and there is precisely as much icy in his pretending fellowship with me after ing the Free Will Baptist connexion as there .Id be in an individual member of a church who ild bring forward an excluded member to the com- riion table. The cases are precisely similar ; and I knew it. and therefore could not feel free to cover it up ; for it looked to me just like a thing of convenience to own me in Providence and reject me in other places. when I reflected that I had always been his rant friend, done all which lay in my power for him when first coming among that people, and that he had always disapprobated the proceedings of the Will Baptists to me, and then to unite heart and hand with them under the circumstances already mentioned, I confess that I felt injured, hut what hurt me worse than all the rest was, that, because J did not feel as if it would be at all consistent for m unite with Mr. * r * in preaching in his pulpit, but iched some in private houses and in the hall where brother T. ** and mvM If formerly held our meetings, before the meeting house was built, I was represented wickedly opposing Mr. * * * ; and indeed he stopped in the >treet and sharply reprimanded me for do- ing bo, told me my conduct was unchristian-like, and irent bo far as to say that I had no right — no Christian right to preach in that part of the town, excepting I preached in the meeting-house. This 1 pre- Bume will not be denied. The consequence was that i powerful prejudice was raised against me. Mr. * * • represented himself, and waa r (presented by others asbe- tlyfree with me % anxious that (should preach in his pulpit, wished to be on good terms vritn me, &c. whereas I waa represented obstinate, willful, deter- mined on opposing such r cle?er man ; and it seemed to have, what I fear waa the designed effect ; viz. to prejudice tie- rainda <>f those who had before been friendly and apparently much attached to me, against me. In order (or the reader to haft B ju*t ide.'i <>\ 109 11 FE OF HAY PnllT.R. the true state of the case, lei turn imagine a poorfl- loir thrown down in the mad by Off koii of oppom and thus held down uotil by and by some one who had all along professed to be the poof fellow's friend, and had reprobated the conduct <>f ln> opposers, finds it convenient to turn to, join hands with them, and in addition to all their freight, throw his own ponderous weight on him too, and, forsooth, begin to call him wery obstinate, and willful, because he will not stand up ! ! ! Now this is an exact illustration of the cage. Not that 1 cats one Straw about the doings of the El- der's Conference in respect tome, that is, as to the va- lidity thereof, for they acted in no r/iurr/t capacity at all; besides I had withdrawn from the connexion before, and forwaided mv Utter to the Quarterly Meeting, accordingly. Yet this makes no difference to them, as it respects the intention evidently to do me what barm they could, touching my standing as a minister, and if my lips have not been closed rn silence, yet, there can, 1 think, be no propriety in their asking anj thanks at all on the account of it. So as it respects a willingness, they have thrown mc down, keep me dotrn, and Mr. •** has added bis weight to the rest, and now thinks I am very obstinate, that I won't stand up! ! ! !* I am willing if I am not right in my ideas on the subject, to be informed wherein J err. And now 1 will a-k the reader, whether I am justifiable or not, in sta- ting what I have. 1 am, I trust, willing to forgire in- juries, and to meet all Christians on consistent bible ground ; but I do not intend to trifle with the disci- pline of the church of Christ. Now the Free Will Bap- tist Elders' Conference, have certainly pretended to exclude me jrom their fellowship, and if they have 11 Thus saith the Lord" for their proceedings, why, they are sacredly bound to maintain the stand which • Mr. •** nyi that he had nothing to do with the proceedings of the Free Will "Baptists against me at the time— No. But after he had Men their OOodtlCt in trying to put me down, and at the tune condemned it. he now tbrowi his weight upon me. Doe* that make it any better ' ' LITE OF RAY POTTER. 193 they have taken. And if this be so, most certainly, if I do not repent and acknowledge to them, I shall final- ly be shut out of the kingdom of heaven ; for what is bound oq earth, agreeably with the word of God, is bound in heaven ! l>ut if they have taken an unwar- rantable and an unscriptural stand against me ; if they have persecuted me for opposing iniquity ; and if they have done all in their power to hedge up my way when God has sent me to preach the gospel ; then let them be assured, and all who may join with them in such an unholy oppression, that great is the truth, and that it will prevail, i felt wounded, if I may so speak, to the very centre of my soul, in con-equence of the prejudice which it seems to me was intuition ally raised nst me in 'hbourhood of Mr. *** as already d. In the commencement, I wrote to one of the leading men of the society, to endeavour to explain the of the case ; but instead of obtaining any ^faction,] i letter in answer, fraught with dated to cause still more disagr- 1 mourned rod, and b< sought him, it' j' i irill, to remove me from a world of ingratitude, mis ntation, inconstancy, tribu- lation and wo! 1 was, perhaps, wrong in tins, and did not i nee ami resignation to my lot, ii a Christian ought, in the greatest trials, and under tb<- most distressing circumstances. Let those . I some knowledge of tin- affair, and who may have joined in the clamour of condemning me, reme ober, that I am journeying to meet them at • I, where the eau>e will be settled for- A bad 1 DQ ' be, 1 rejoice in the : JUDGMENT DAI — 1 would In m that I have lalelv informed that Mr. David Jencks, who was one of the refei different opinion from the verdict, tended t«> uivr us the house, or at |< divide, but wai out-voted This I am informed has hi en stated by another of the referees, who stated it when it was mentioned that masonrv wo- thought b\ Q 194 Lira of : n e to have had an ii in the affair, and i the? turns irhl thai we ought to have had the r, but that I li< y tould i jive it to us. ] wrote - itiona and sent to him, requesting of him distinct answers, in relation to ject. 1 have not yet received a direct answer from the tleman indue" form, but have understood that assigned this as n reason why the referees could not us the bouse, viz. because we excluded Dea. B. * * * and others; the referees considering we had no right to do this. This corresponds with the plea which was set up hy our opponents. How reasona- ble and just this is, 1 leave for the reader to judge. 1 trust however, that even these gentlemen who set on the ease, it' tliey shall take the trouble to review it, will find that they erred in judgment or rather w< misled, Elders Buzzell and Chace themselvet s. Any other error I do not impute to them. Reflections. In view of the proceedings of the Free Will Bap1 in respect to the meeting-house, and oilier conduct towards me, I am fully satisfied that although they did very wrong, yet Gtd did perfectly ?~ight. I deserved all this chastisement, and infinitely more, for my selfish sectarian attachment to that denomination. This 1 have already mentioned, and it seeined altogether proper, and infinite wisdom saw tit -<» to order it, that this " hobby,''' (I mean sectarianism) on which I had rode with so much self complai •< \\d throw me off and bite me ! I do not lay much stress on ordinary dreams, but 1 remember of dreaming just before this difficulty took place, of riding full speed, when suddenly the horse threw me ofY and tried to kill me! And just before the notable proceedings of the Elders' conference, whose letter I have given verbatim, 1 was most sibly and remarkably affected in my sleep, by imagin- ing that I received a blow that almost terminated my LIFE OF RAY POTTER. j 95 existence, and at the same moment, accompanying il the name of a Free Will Baptist preacher, of New- Hampshire, who was very active in the affair, seemed to be really sounded in my ears. It awoke me from mv sleep, an I I soon found it verified. I will here take tiie liberty to warn my reader to beware of the baneful spirit of selfish sectarianism. — It is to be fe tred that it has a prevalence in the minus of most |' a of religion, at the present time, to an extent most injurious to the cause of truth and - in the earth. It closes the minds of thousands in error, and forever shackles them with the sentiments of their denomination^ whether rigl wronir. If they undertake to investigate the theol cal opinions of others, they do it with such a jaundiced eve of prejudice, as to preclude all conviction of the truth of sentiments which they have been prcdisp in condemn or the futility of their own. The simple name of their denomination, seems fre- quently to be their idol ; and one would think, sounds inor. m their ears, than the adorable nanr Jesus! O what a great pity, that the mystical bod] y no m< preclude! Hon of our sentiments, and those of others ; '> it rat In r ediau If to it; and soli mnly forbi h us on peril of the displc y prejudice, as to reject the I of scripture and reason from predominating our minds. Yet lion many are there, \\h<>, when voti lure to ih (bp iflfi Lire of ray r otter. lh, it contradicts the ideas of their denomination. Now this ia what I would warn in\ reader to beware of; tor how can we expect that God will look On Blicll conduct hut with displeasure and holy im n. — Jesus Christ says, that Ins sheep shall never pci jrel this has no effect on the minds of thousands, Ion - ards convincing them that it is so : why ! beci minationy our preachers, our great nnd :^"t touch the question. This is what I admit as well as Arminians. But this does not te!! ind how it is that one person repents and an- other doea not$ nor can the question ever be ana* "d but by admittiug that God deals differently. Men may flounce and rave, and talk about partiality and a thousand other hideous things, yet after all, this i evident a truth as :iny whatever. And this J was obli- ged to admit. 1 was not brought to admit I It unjustly with any: nor that he bound men to ^in him, although thej were ever so willing Io re him; that ho chained them by his decrees so that they could not come to him if they would, and then Bent them to bell for it. 1 say I was not brought to admit fit* things, nor ever expect to be, (un tan has more influence over me than 1 trust God * ever o,) but] was obliged to admit that G dealt differently with men: and tins 1 found Ammo- nia frequently <-^\ tin although perbftpi conscious of it. About tm ^ UUiV ' ),: »1 wnU great laiisifcctioi] tin* Writing! Of a numb* r of dmnrs who are styled C&lviuifts, but who no more believed nor Q2 198 Lift of k\v 1'nrir.R. advocated that system, which the Jlrminians had ways represented t<> me aa the Calvinistic syst* m, than they did the theological notiona of Baron Sweden- bourg. Undoubtedly t he particular atonement <'al- vinists have given the Arminian> SOON represent this system in the light they hove, thai \- they hare contended that the atonement was not gen- eral, that invitations should not be given to aJI t<> come to Christ, that men were not only morally but naturally depraved; that they are like Stocks and stones in one sense, &c. I>ut men of talent- and reading among the Arminians know that at the pres- ent day but very few comparatively speaking who called CalvinistS hold to the foregoing sentiments, and they are just as unfair to impute the sentiment- of the particular atonement Calvinists to the general <■' ment Calvinists as either of those would be in impu- ting to Arminians the sentiments of Universalists. Now, although I had "gone through" with the Ai- minian system and found that there was not " strength'* enough in it to save my soul; yet, I would by no means consent to what I had always understo id to be the Calvinistic system. I saw clearly that the atonement was general in its nature, that is, amply sufficient for the whole world ; or rather it was a way o] I ned. through which all might come to God, ' //they would. 1 I was well assured that invitations weir given in the scriptures to all indiscriminately ', and that minist< r- were commanded thus to invite ail. 1 was sen* that I was a fret moral agent t and thai then decree of God, nor citrine ffhich deprived mc of this liberty. And I could not consent to a system which taught that God bound men to Bin against their wills, or rather made them sin, although at the same time, if he had lt' what bad already been infused into mv mind, tad I believe, too, by the unerring Spirit 0/ truth. Nevertheless, their writings irere of great and inestimable service to me, in strengthening my mind in what I now consider the great and glorious truths of the gospel. Not that I would unqualifiedly set my I] winch they have h ritten ; hut 1 believe God lias made them eminently useful in clearing away much of the rubbish of error and heresy which has long troubled the church. Edwards on the Will 1 clearly saw swept the Arminian arguments by the board, and demolished every fortress which 1 had ev< r i erected by their ablest writers. The circum- rtce of my coming into possession uf Bellano works I could but consider providential and a great mercy. I never had heard but a \ery little about them, but happening one day to call at a book auc- tion in Providence, there was a set of then) exhibited for sale, and no one seemed disposed to I e of them, as they were religious books. I concluded to bid them oft* at a venture. I can really say that I con- sider them some of the most valuable uninspired wri- tings which I have ever met with, and have received much comfort, edification and instruction in perus- ing them. On the law of God lie i< to me the m< si fruitful, clear and profoundly conclusive in his ar- guments, of any writer which I have ever peruf J ii observing the title | age of his ■• True Religion delineated," but a Bhort ti . and after I had been in possession of the books several year-. 1 was forcibly struck that the privilege of a perusal of them seemed to be an evident answer to prayer. It will be remembered that 1 observed that year- a 1 was greatly distressed with the fear of being led away with error and delusion, and as I have already ob- red, of sitting down into a dull formal State ou the one hand, or in endeavoring to avoid that extreme run into another, viz. religious enthusiasm or wild Janati- pism. This led me to pray most earnestly and con- LIFE OF RAY TOTTCft. 20( ttautly to be led in the right way, that I might go to a city of habitation. (See pane — •) As 1 observed when noticing the title page of this work, and finding it to read thus: — i; True Religion delineated; or ex- perimental religion as distinguished from formality on the one hand, and enthusiasm on the other, set in a scriptural and rational light. In which some of the prin- cipal errors, both of the Arminians and Antinomiansy arc confuted," &C« I could hut notice that it professed to guard the reader against those very extremes which had so much alarmed me, and from which I had s<> long and fervently prayed f<» be preserved. I did not not ire tins until [ hau owZ?ed the book a long time, nor until I was fully established in l hat system of doctrines which I now consider to he the truMi ; for notwithstanding it. was the title page of the 1st volume, yet the first title j • in that volume, was the titi* page* M> *» his waf }™' whieh consisted of three volumes. &D that i." [ have mentioned was passed <>ver by me at first Wal3* out any particular notice. I mention this, because some migfa that I received his writings im- plicitly, bei ouse a the title j>< professed, that the b would guide i in that •• right way" which I bad beeu j to walk in, without comparing it- <•<» tents with the scriptures and the dictates of common sense and reason* The I ruth w •■:*.' rod by his word and spirit, drove me out of Arminiaaism, as I have already Bhewn : hut at the same time.' I acknowledge that the writers which i have? mentioned, were made instrumental of helping me much iii obtaining correct virwa of the glorious truths of tin- L r <'>p»d. I read, with much satisfaction the account given by Dr, Scott of liii exercises, en- titled u Truth Advocated,' 1 and would heartily recom- mend it to others, lull- r*s • ( I >el thy of all i wiih hii * to Mr. Bun- ion ; ihe particular atonement Culvinist on the one hand, and Philatnthropis (aha- I). Taylor) the Armin- ian, on the other, were peculiarly interesting and in- structive. I could wish that this work, which <ti- tutei the first volume oi tin- edition <•!' his works lately T^OO LIFE OP RAY fori published in thii country, was i ad« particularly by Arminians and " particular atonement Calvinists." It is a masterly work, and I think i i the truth. Arminians, if they wefe t<» read it. w« uld see that it advocates n system essentially different from what they have generally conceived the Calvinistic system to be, and yet Mr. Fuller calls himself a Cal- vinist. Bat to retnm: after I found that it was impos to answer tin- question alluded to in the foregoing, agreeably with Arminian principles, I was obliged to admit, as I have before observed, that God dealt ferently with men, and own that it was owing to his sovereign efficacious grace in changing the hearts of some, in consequence of which they come to Christ ; while others were left to themselves, to follow the imaginations of their own hearts (not forced contrary to their own hearts) down to ruin. To admit this, - like *'• halter breaking a young colt."* 1 kicked and flounced, but yet truth would bring me up ; for it was a plain matter of fact that it was so. ttj**It was the truth and I could not deny it. It was not long neither before 1 found that the Arminians, in brow-beat this subject, and striving to argue it away, admitted the rery thing which they were writing down and preaching down as most horrible partiality. &C For instance, in order to argue away any differ- ence of dealing in respect to individuals, which i- srenerally inferred from Paul's Epistle to the Romans, they contend tl«st all the difference which i- meant I y the Epistle consists in kk national pri and lias no reference to individuals. I was almost angry with myself, to think that I was E?uch a downright novice, <>r so blinded by hatred to the truth, and a determina- tion to maintain Anninianism at ail events, that I did not before this time see that this did not oiler thi cast one whit. For who that can see one inch from kis r the proverb is,) cannot sec that national privili are also individual privileges. And the question im- mediately arose tbus: are there any moj in u LIFE 01 KAV PuTTER'. 203 nation in caiMequence of iheir having the gospel i jlied, the bibie to read, and all the means of grace, than there would be if they were destitute of all privileges! Why, the Arminians would be ready to say yes, or ei=e the bible, preaching, and means of grace could not be considered national bles- So that I saw they admitted the same diij'tr- ence of dealing, which 1 was obliged to admit, although were constantly reprobating the idea as the doc- trine of the de\i ! . Now, notwithstanding I saw plain- ly, that, although a nation might have all the lieges which 1 have mentioned, yet if God did not attend these means by his gra?e, they would still all no down to hell, yet, that he did in litis re ct deal differently with nations, I saw was a plan matter of fact. lie dealt differently with those who heard the preaching of Peter, and were pricked in the heart or the day of pentecost, from what lie did, with the same. - before. He dealt differently with G lat he did bt- An I he i / with Gentile nations now have the bibli . >5pef, tbc out-pouring of the Spirit i; - effusions and all the- means of -race: while other B bible — •r heard lied, nor ever enjoyed the means of s Arminians will say. well, they not accountable for privileges which they do not enjoy, [and of course they will not sink so low in hell those among us who enjoy these great privilej and abuse them. I grant it. But you will admit that without holiness no man shall see the Lord, and you will admit a< cording to the doctrine iA' Paul, that they art- without »r sin; and you will furthi rmure admit that mor< ten i of thousands more an lived in a nation in consequence of having the B than there would be if they had it not; or else it Unf- air no more likelj to I e saved with tin- bible, preach- injr, d&C. than without them, whv Mild thrm the bible. why preach the gospel I reature? 204 LIFE OF B it l'«)i i LK. ■Vow here i> the t w hi eh you bo much rail; it cornea down to individuals ut last A late writer in the Christian Ai vocateand Journal & Zion's Herald, the Methodist paper in i \y Fork, and the leading Armitiian \ aj er in the I oited States, and perhaps in the world, (for 1 believe it has BOme twenty or thirty thousand subscribe st fully and unequivocally admits this draling. 1 will here transcribe a paragraph from his writings, with some thoughts on the same, which 1 penned down at the nine, and I beg the r< lose attention. This writer had been advocating the hy- pothesis that a irae of the heathen would I <■ saved or might be saved without gospel privileges, oi rather without the written word, | &c. In stating the objections Ived might he alleged againsl his notions states the following one, and attempts an answer to it. 4 * it is objected (he says) againsl the j ossibility of a <4 heathen salvation, that if it is possible for a heathen u to be saved who is destitute of the instructions of the 44 scriptures and ignorant of Chiist, then their is no 44 need for Christians to make any effort to scud the 44 scriptures or missionaries among them.' 1 ••That it is u possible (he says) I think has been made clearlj to ap- 44 pear, hut it does not therefore follow that there is no u occasion for missionary efforts, or tliaH 44 need not send the Bcripturcs among them, for the >od reason t that if the scriptures and miss 44 be Bent among them, MAN1 MORE will b( saved 44 thaniDovidbe otherwise" " Now in order I II to make this clear to every one's understanding, ^ii]»- " pose a great multitude of "our fellow beings were * 4 wandering in a deep and extensive foresl : the night lad Bpread her sable mantle around them, and the 11 forest abounded with ferocious beasts of prej . They 44 have nothing to direct their steps toward their 11 home but the rays of the half formed moon, which 11 now and then appears fioni behind an intervening 44 cloud, or here and there in the high vault o\ heaven LITE OF RAY POTTER. 2Qg u it may be a twinkling star shoots its glimmering fi light athwart their dismal gloom. By these feeble 11 means which their merciful Creator has graciously 11 hung out to them, and by which he has been pleased 11 in some measure to enlighten them, we may suppose " it possible, at least, for them to find their home, and 44 no douht here and there ONE who should be very " careful to improve the light, would find his way u through gloomy forests and howling beasts of prey " to his much desired home ; but it would by no means il follow that the sun would be of no use, or that the 11 services of a guide who was well acquainted with " the way, would be labour altogether lost. No — 11 surely no ! Increase their light and you of course i,i- 11 crease the probability of their deliverance ; send them <( sl guide to point their wandering steps in the right " way and to persuade them to walk there, and it is 11 probahle that many (mark) who would otherwise per- il with hunger or be devoured by wild beasts of il prey, would safely reach their much desired and ■'• happy home.*' 4 'It is thus (he says) I view the 11 condition of the ancient and modern heathen world. il Light has indeed come upon them. They inhabit I the desolate places of the earth, where moral dark- " ne*fl reigns ; but through the interposition of Divine u mercy, or for the Bake of him who is a Mediator be- " tween God and man, a ray of heavenly light darts II forth amid the dismal gloom. It is true the direct 11 beams of the sun of righteousness which Christians 11 enjoy, do Dot shine upon their path; yet thev c< enlightened by rays that originate from the sun, and " I douht not but among the many who shall come 11 from the east and from the west, from the north "and from the south, and sil down with Ahraham, 11 Isaac and Jacob in the kingdom of heaven, it will he «* found that many from heathen lands will he gather- " ed in and be M?ed." (See Vol. ;s. Not 10, of Chris- tian Advocate ami Journal and '/ion's Herald.) This is copied u eertttfjsm §t Mteiwiim," and I will now as observed, transcribe s*M of the remarks which R I made in a eomn tok at the time I i • - Tbia i • \ rraini n language : aad undoubtedly at and undertake to eate error, arc obi ///.•, in order mi tbe lca.-t shadow of plausibility — bo with r before as. In this short p h he baf d (unwittingly, undoubtedly) the fundamental principles of my Calvinism, and I am called a pr< strong our too. And this circumstance is not con- fined to thi-< writer neither : I have ol rved Ar- minian writers wh i ntlj writing and declaim- nst the horrid doctrine of Calyinism, afford- F their remark - ipport; U the Calvinism winch I feel con- cerned to vindicate, and I agree generally (■ perhaps not in every particular) with Edwards, Bel- lamy, Fuller, Scott, and that class of writ* In t he first place, 1 would observe that this writer - tliis Arminian writer) teaches what he undoubt- edly would term, when advanced by Calvinists, M the ;•( igtsty of (tad in elec >/ with men in respect to their eternal sti Or to speak more intelligibly, if possible, he advoc the doctrine that God does more for some than for irs, in effecting the salvation of their souls. Observe in a:i n '-that if the hea- then may be saved without the Bible, then there is no . it nor missionaries to them.*' vVe. he argues that the objection is groundless u for this that if the scriptures and mic - be I among them, many more trill be saved them other- > " Now there are some nations who have the scrtp- I and edl I race, and according to tin- writer, more are saved out of such nations, III const-' ijiienre of having these gospel privileges, than are saved out of the heathen nations who arc deprived of them. And that when these heathen nations shall have the scriptures, the preaching of the word, and the means of grace among them, more, yea many more LIFE OF RAY POTTER. I be saved ill consequence o£ these hi !.au have been saved out of the same nations when deprived of those means. Now for the sake of illustration, I wish to us; a moment the place of an Arminian, miffing his objections and declaiming against the very same idea, (that is, that God deals differently with men,) when advanced by Calvinists. And to proceed. I should t«lk thus: — ;i Here is partiality — awful, blasphemous len the bible expressly declares that God is me <>ns. Is it possible that God is ever such a respecter of persons as to save one man and leave another to perish, who had just as good a M upon the divine mercy? Yet this writer asserts in plain terms that he d< There are many individuals saved, who have the scrijtfures and the preaching ofthe gospel among them, when many individuals are lost among the heathen, lack of these in 1 these same ^.»ul>, which ai ou!d have been eternally lit with tii> die] with the others who were saved. Horrible blasphemy!! A thousand tin.- than (Jniversalisra. How can losrable man .-it under such prea lieve that God is impartial. I b tion: but this w:v (High to n man turn pale, riz. that God freely ation to b i this i> the eo while lie leaves othi ■■ to perish in their What a stain upon the moral cbai ■ enough to f nl II it not in i lath, :>- *I i . \\ . — In!' lack of w hat I »<> . i them . bich if the) h I bat if the scrij u stands* nt among thciu. , —and been otherwi* 208 Lira of hay l'orrnn. jcars, frith BOOM nations eioci the birth of Christ j while some have and do Mill enjoy ihe goipel. <> this Arminiun Free Will writer — how ho advocal wicked partiality. Are not God 9 ! ways eqoall — 1 would ask this writer if a heathen can help being horn in a heathen land — or if it was owing t<> gj already received and improv(d, that he, (this Arniin- ian) was born in a Christian land, where, according to his own doctrine, many more will he saved, than out of heathen lands. O why do Arminians teach the horrible doctrine of reprobation ? While some " men enjoy the light of the " meridian sun" with a '• good M guide" to direct them to a happy home, 11 others are reprobated from these privileges, and '• have afforded them only the M rays of the hoi [; "farmed moon, ichich now and thai I be- 11 kind an intervening cloud, or here and there in tin u high vault of heaven, it mat/ be a glimmering Unfit 46 athwart their dismal gloom" And by reprobating them from this glorious light of the sun (the scrip- tures) and offices of the guide, many are reprobated from heaven ; for many if they had enjoyed these means would have been saved that OTHERWISE arc lost. So it comes to the same thing, as Mr. Wesley says. O this horrible Arminiaa doctrine of reprobation ! nobody can concei\e how many (Jnivenialistfl it made, nor what a .-tain it fixes upon the moral char- acter of Ciod, who sent his Son to die for all (A L L don't spell part) and not to condemn the world, hut that the world through him might he Bared. i>« ii< this Arminiaa Free Wilier teacbei personal or partic- ular election, and I never could so much as hear to hear it mentioned, much more advocated, as be advo- cates it. 'There are, according to his own statement, INDIVIDUALS chosen to eternal life, in prefer. to others ; and this writer cannot deny it. Mark now his doctrine is ; that many more will be saved for hav- ing the scriptures and missionaries sent to them. — . But the tune long has been, even for thousands oi LIFE OF RAY POTTER, 209 ire, that a great portion of the world have not had the scriptures ; nay, have not even heard of them. some few favoured nations have had them, and Gud «t certainly chose that these should have the scrip- tures, and that those should not have them, and in consequence of his choosing that these should have the scriptures, many, yea millions perhaps have been sav- ed, while millions among the heathens in every age have been eternal 1 who would have been sand, according to this Arminian writer (this Methodist or Free Will writer) if they had been dealt with as the others were. Now here is particular election with a witness to it, and the whole army of Armin- ;au theologians in the four quarters of the globe cannot get clear of the conclusion. I it ifl - but choosing some to eternal life, in preference to others, and without any regard to the ''//re, too, as a ground for this choice? For can i man help being born in a Christian land? And is it on account of I works that we arc born in a Christian land ? (J no: here i rri- ble doctrine that is so intolerable that or a /// can hardly have patience to hear it ne doctrine that (!i i to despair. J believe in a free salvation — / bei that God'i v equal — J believe that God fa no p in the death of the sinner — : that whosoever will come, may come. Bn these Axnsinians, Methodists, Free Witters, fee mal particular election, and m> tion;" {•>v a- \)i. Adam Clarke* Mr. Weak j, Mr. Fletcher* and mnnj othei principal miman I j <\n\ other MMI <»! in* , past^ preset t and future with the eternal, omniseienJ God, one sternal NOW. Of course what son was paei jn his new long before !.• man — ami what iie dm | mur. it nail be be ah 1 >. wliere Arminians must own that Um determination of God does not depend on the determination of the crea- ture, as they very often make it, but this work or deter- mination of God relates exclusively to bringing men into existence in one part of the world and another. Now surely God determined the work before the crea- ture was born, and executed it in bringing some into existence in Christian countries and some in heathen lauds. Now here os Mr. Wesley says, is the " Iwrribl* decree" with all of its concomitant horrors of horrors. O, will not these heathens who are lost, who would have been saved if they had enjoyed the privilege with those who arc saved, begin to reproach their Maker as the author of all their calamities ? will they not call him a partial being, and most blasphemously say that such a being is an " inexorable tyrant, v as the Armi- nian writers genejally represent the character of a being who could do as the Calvinists say God does, viz. deal diferently with men, although he deals un- justly by none? — precisely what they say themselves, what I have shewn that this writer says, and what all others of note among them, whose writings I have ever perused say — although not directly in the use of the same words, yet it amounts to the same thing, and fl^they cannot deny it. Now in the foregoing re- marks I have assumed the place of an Arminian and have expressed something of the same language which they use, (although not to the same extent which they go, for it almost makes my blood run cold even to re- peat what I have for the sake of illustration) when the same ideas are advanced by us. This must appear plain to any and all who will take the trouble to read this short extract which I have made from the Christ- ian Advocate; nor is this a solitary instance neither, as I have before observed all these writers abound in the same absurdities of advancing and supporting an idea which they pretend to hate ; and all their labour to show that the sovereignty of God argued and defend- ed bjthe apostle Paul in many of Ins Epistles, in be- LIFE OF RAY POTTER. c -2 1 I stowing favours on some, which he withholds from others, has reference only to nations, if we admit it, it alters not the thing in the least, as 1 have already shown by considering this extract from the Christian Advocate. It may serve to keep the subject out of sight from some who look and examine no further than just what their teachers and writers tell them ; hut men of ordinary capacity who mean to think for themselves will readily see that national privileges affect the individuals who compose that nation, or rather that a nation is made up of individuals. Arminians then, when they cavil as they do, when we say God deals differently with men, condemn themselves, and they cannot deny it. This I saw, and could not but abhor myself for speaking on the subject as I for- merly had done, and still can but be astonished at others who appear to be men of talents, declaiming from the pulpit and the press against that which they are obliged to allow. But some may say, although the Arminians may be obliged to allow that God deals dif- ferently with men, does more for some than he does for others, in consenuence of which, soiue are not saved which would bare been if they had been dealt with as others were, yet they hold that all might be saved, if they would, and if any are not it is their own fault. And who does not admit this? The general atonement Calvinists admit it, and it can be nothing short of wilful misrepresentation for those who are ac- quainted with their writings or sentiments to assert to the contrary; and those who do not know any thing about their sentiments most certainly ought not to af- firm what they do not know. But to tins point pre- sently. And to return — I not only saw that the question, 44 why does one sinner repent and believe the gospel and is* saved, while another freely and voluntarily r< .fu- ses offered mercy and urges hlfl way down to ruin, could not be answered agreeably with Axminian sentiments, but must be resolved into the sovereign grace ofGod in dealing differently with men ; and that this difference of 319 LIFE or HAY rOTTHR. dealing was maintained, (although more covertly, oh- BCtirelji and in a way of circumlocution,) by Arminiane themselves, but I found that the bible was lull of proof on the subject. And if our blessed Lord ever t; any thing clearly, he most clearly, unequivocally, and without the least reserve taught it in the parable of the supper. " Then said he unto them a certain man made u great supper and bade many. And sent his servant at supper time to say to them that were bidden. Come, for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground and I must n< and see it: I pray thee have me excused. And an- other said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. And an- other said I have married a wife, and therefore I can- not come. So that servant came and showed his Lord these things. Then the master of the house being an- gry, said to his servants. Go out quickly into the sti and lanes of the city and bring in hither the poor, and the maimed, and the halt, and the blind. And the vant said, Lord, it is done as thou hast commanded and yet there is room. And the Lord said unto the servant, Go out into the highways and hedges and compel them to come in, that my house may be filled. For I sav un- to you none of those men who were bidden shall I of my supper. — Luke xiv, 16,34. Now the qui did our Saviour mean any thing by this parable or not. Every one will be i iy that he meant something for it would be blasphemous to say that our bless Lord wasengaged in idle talkand vain jangling. What does the supper mean I All *Mtl\t it represents pel. The next question is, does our blessed Lord teach by this parable, that he deals differently with those unto whom the news of the preparation of this feast or gos- pel supper comes, or not. Now I think it falls but little short of li horrible blas- phemy" (as the Arminiane say,) to say that he does not. The first class were informed that the supper was rea- dy — and they were invited to come ; but they were Lll-E OP RAYT POTTER. '2i'j United perfectly in making excuses that they could not come ; and the reason why they could not come wis not because of any lack in the provision which was made, nor in the offer of him who made the feast, nor nothing out of themselves. They loved other things so well they could not come; and this could not, was nothing mora nor less than a "' would not." Observe what the one - who had married a wife — ''-therefore I cannot come/' Why, sir, cannot you come? because you have no legs to walk, or no natural powers to obey ? No such thing — but because I had rather stay at home with my wife ; that is my choice. I hate the man who made the sup- per, and the supper too ; but I love sensual pleasures; therefore I cannot come. Was this man to be blamed or not I and was the man who invited him justifiable in letting him alone and not " bringing" him to the feasf, or not ? Now this is the question (and I shall consider it more largely presently.) Tiiis is a complete repre- sentation of ail sinners to whom the gospel comes. — They all with ONE CONSENT (observe they " will it," or choose, or consent) make excuse. But observe, the master commands him to bring in some, and to com- pel (which amounts precisely to the same thing) some, that his house may be filled. And if here is not a tRffer* of dealings 1 confess that I am utterly unable to tell what a difference of dealing is. There never was any thing plaiuer, written or spoken under heaven, in the bible, nor any other book. I ask you, reader, if there is no difference in asking or inviting a person to come into your house, who is totally opposed to coining in, and bringing him in, or compelling him to come in? Let candor answer — throw away your prejudices and an- r the question ; and if you do, You must admit that there is a L r reat difference. And I ask you if this is not ihe very fact which is taught in this parable 1 Ami now firiSt tin* Re and trample his solemn words under your feet, or give up /krminianisrtl For nothing, as I have before it ited, \ < t notwithstanding this, A rmmians Strife 10 argtN ll aw They say this compelling dOtt OOt mean fbfOlftg the 5l i in E of );\y mrrr.n. creature contrary to his ?/•///, like lying a man's leg* and hands and then dragging bio into the hou the streets ! Who says jt due- 1 I saj n i such i. 1 believe that when the sinner conies to Christ, ho ton as willingly as ever lie Binned against him. J>ut how this alter the case'? Not one whit. Jt is nothing but an evasion, and keeping the truth out of sight. The question was, and still is, and always wili there not a difference of dealing! and did the bringing them in, and compelling them in, let it consist in what it would. ANSWER THE PURPOSE IN GET- TING THEM INTO THE HOUSE ; AND WOULD NOT THE OTHERS WHO MADE AN EXCUSE AM) WERE LEFT, BEEN IX THE, HOUSE II THEY HAD BEEN BROUGHT IN OR COM- PELLED IN ? Now here is a place that the Armin- ians find in their road that they never can get over, round, through, nor under I do not hesitate to say that it completely stops them — hedges them up — and spoils their system. And it is notunfrcquently the case with them, that instead of trying to answer the ai questions, or deny this difference of dealing, that they will begin to declaim and rail against this truth, and vindicate the cause of those who were first bidden, and who all with one consent made an excuse and were left to themselves, and turn to and declare that they are not to blame ! ! ! O horrible of horribles ! horrible of hor- ribles ! Not to blame? And why ? Look at them; look at the feast prepared before them ; hear the invita- tion given to them, and sec what the reason was that they did not come, and then justify them if you dare ! Pray tell us, had they not legs to come f And might they not come if they would? But here is partiality you say; no more than every Arminian is obliged to ad- mit, as 1 have already shewn in the case of the writer from the Christian Advocate &, Journal. There is a difference of dealing, and they are obliged to admit the same. Not but that ail who were bidden might have come if they would? Isut they could not because they icnihl not. And I hope in future to find better business LIFE OF RAY FOTTLR. 2 1 ~> % than justifying them for not coming; or condemning God for dealing differently with others. But to proceed, I now obtained a different view from what I had hitherto entertained of the moral depravity of the unregenerate, or of the reason of their not serving God and coming to Christ. The Arminian idea of the depravity of man since the fall, as I understand it, was " that man could not do any thing acceptable to God if he would — that it would be as inconsistent for God to command or exhort them to come to Christ without ^/o- them grace to assist them to come, as it would be to chain a man up to a tree, and then command him to come when he was utterly unable, although ever so willing. They accordingly represent that God has giv- en to all men indiscriminately, a measure of grace, in order to enable them to come to Christ. I found also that the particular atonement Calvinists, or many of them at least, entertained the same views of depravity with Arminians, although they differed widely from them in respect to all mankind's having some savii That these are the Arminian ideas in to the de- pravity of man, I will here shew, by presenting a few extracts out of the many which might be made -from some of their most respectable writ Thu^ Or. Clark — " The plain state of the case (he says) ifl this; the soul is so completely fallen that it HAS NO POWER to do good until it receive that power from on high. But it has power to see good : to distin- i between that and evil ; to acknowledge the ex- uce of this good and evil (self-contradiction) from a conviction of that excellence, but farther it cannot J And again, the Methodist discipline says, * \\ lieve that the moment Adam fell he had no frei tcill left, but that God when of hi- own : he gave the promise of a Saviour to him and bis posterity, graciously restored to mankind a liberty and power to accept of offered salvation." The Rev. Laurence Kmq, rai — u The sufficien- cy of divine grace, as afforded to all, must render un- belief and impenitent*} inexcusable; as not proceed !21G LIFE OF HAY TOTTER. ing from want of power but from ftvc and stubborn choice. Without this divine help, the revelation of the gospel, though never bo clear, would signify noth- ing; all precept* and directions relative to cm upright conduct, and even the most vehement persuasions to obe- dience, COULD HATE NO FORCE IN THEM. For what would it signify to direct the dead, or t«» speak to the deaf." And very much more be Btyi to the same amount. But I need transcribe no more, to shew that these writers, (and all others of the some sen- timent, which 1 have ever consulted) agree with them on this subject. I say, I need transcribe no more to shew that according to Armenians, M The DEPRAV- ITY OF MAN EXCUSES HIM from serving God or coining to Christ. For they declare that if God does not in the first place give grace to sinners, " all precepts and directions relative to an upright conduct, and even ihe most vehemenl persuasions 1o obedience, could have no force in them," Now this notion of de- pravity 1 saw to be as far from truth, as heaven from hell, or light from total darkness. In the first place, let it be remembered that the mor- al depravity of man robs him of no natural power — he has all the power to serve God which the saints pos- sess, EXCEPTING A DISPOSITION OR INCLI- NATION — or, to reduce it to as plain a statement as possible, their depravity consists in " hating God," whereas holiness consists in loving God. As the scriptures say " The carnal mind is enmity to God," and again, ''love is the fulfilling of the law." Now these are very plain questions) " Is a man to blame for hating God, or is he not?'* And may God with propriety command and exhort a man who does hate him with all his heart, to love him with all his heart, or not? This will settle the controversy. If men and devils are not to blame and do not deserve to be damned for hating God previous to grace or gra- cious helps being given them, then I affirm that there is no sin nor sinners on earth nor in hell. But if they are to blame for not loving but hating God and justly LIFE OF RAY POTTER. 2 J 7 exposeJ to eternal death on that account, anticcdtnt to the offer of Christ or of grace given them, then does the Arm i ilia n notion of depravity and all their decla- mation against our ideas (stating that we represent (n ) 1 ad requiring the creature to do that which lie has never given him ability to perform) fall under the weight of their own absurdities. I have already shewn (see pages 103, 109,) the utter inconsistency and profound folly of maintaining such an hypothesis, that men's depravity excused them from keeping t he law of God ; hut J will continue these re- marks a little further, as I consider this an important point to understand, in order to our obtaining correct rg of the doctrines of the gospel. I ask the a ii of tli&t system, if men's depravity excuse them from being required to serve God, or in other words, tep the law. what need is there of grace to save surely, they cannot be to blame; and will God ever il who has not been to bit; forbid. Well then, it is clear by this rule, that - Christ need never to have come into the world, as 1 bai '// or wiekedm \ in i would have saved them ! And the more depi conclusion is t!i - : yet, that it is a f( ir < mctusion from their premi- cannot deny. For when we tell them that re first bidden to the least, were so den* //// wicked, and totally opposed and settled in their hat! amity to God. that they would not come to the feast, and that th< i and refusal is but an tte of all mankind before regenera- tion; io that all mankind with mu 'consent frill only and infallibly refuse to come t<> Christ, if ( - interpose and change their hearts, and • tin m to be m illii • pt of Christ u off in the L r,, -p«'l I I laj when ire tell them this, thej out, Weil, thej are not to Uame thea .' Whj imt God change their hearts I I u of it, for it justifies, in fact, all the ■in in the u although I charitably hope that S19 F RAY POTTER. many who thus express themselves, do not see the coo- sequences of their system. What i> a man to blame for, if he is not to blame lor n bad heart : or which is the same thing, a bad disposition, as we sometii term it, or which is the same thing, hating God and y thing which is good, lovely, or holy I Suppose, reader, for instance, thi ill to mind of the most amiable, holy, virtuous and benevolent persons within the circle of your acquaintance, and at the same time another person, envying, persecuting, and cruelly injuring him all the days of his life, and that too, without the least provocation, and sup] again you should call t lie wicked wretch to an account for his conduct, and ask him why he thus treated that innocent good man. and In 1 Bhould answer you thus ! ! have got such a bad disposition, or heart, that 1 feel altogether disposed to hat< body that is • !. and I cannot help hating and persecuting him with ail the powers 1 possess ? Do you think his an- swer would be a justifiable reason for his conduct 1 — No; you say out of his own mouth I would condemn him — his inability to love the good man, constitutes his blame; and for which he ought to be condemned Precisely so with depraved sinners, their inability t<» re God constitutes their blame, it being a moral and not a natural inability; for mark it, the sum total of their inability is their voluntary hatred, or opposition to God, and to say that thifi them, is tO ex- cuse all the sin and wickedness in the universe. It » \- cuses the devil ; for he might plead the same inability. It would excuse the Jews lor bating, persecuting and crucifying the Lord of lifl It would ex- cuse the Wretch, who, to gratify his lust for riches, op- presses the poor widow, and robs the orphan of bread. It would excuse the man, reader, who has injured you; and you are guilty of Si If-enntradietiun, to blame him, even if he has followed you with the most cruel treat- ment, without the least provocation, for years, and at the same time to say that fallen sinners are not to blame, and do not deserve (anticedent to grace given them) to be damned for not loving and serving God. LIFE OF RAY POTTER. V!10 Or do you think the ever blessed God is less deserving of a person's love than yourself? How soon are you Stirred op and provoked when men injure you — when they slander you — when they wrong you out of your just due. How plain you see their blame; and lor them to come to you and tell you that they have a bad heart, and consequently lore to injure you, will only confirm you in the opinion that they deserve the penalty of the laic. Yet depraved sinners freely and volun- tarily hate God — break his law, disregard all his pre- cepts ; take his name in vain ; never thank him \'m- mercies ; never call on him to forgive their sins : im- prove the blessings which he confers upon them in dishonoring bis name. : kill his prophets ; stone his ser- vants, and draw the heart's blood of his 01m Son — and in a case they are not to blame except God give them grace ! ! ! O horrible conclusion. Who will stand up for God — who will vindicate his cause t even to the condemnation of theniselvesi and a guilty world besi Observe what the Arminians say — "Without this Divine help (that is, grace given them) the revelation of the gospel though never so clear, would signify nothing. Jill precepts and directions relative to an ujj- ri'^lif conduct^ and < r< n tin . COULD HAVE NO FORCE IN THEM." As 1 before said, if this be true, there is no sin in the universe. If, because men are totally and entirely op- 1 God, there can be n<> force in a f>rccep! com- pelling him to love III.M, there 1- no law to guilty sinful sinners and devils — and the scriptures affirm, where there 1- n 1 law there 1- 11 1 transgression. And in is the transgression <>i" the law; and con- sequent!? n 1- plain, according to the Arminian no- tion of depravity {or thai then it NO FORCE in precepts to fallen hum to h /.<>/>/, upright^ \< without lien and deprai ed men are nol linnen at all, and most certainlj need a Sai i >ui -i is< [uenoas of the em, an I let them rlenj it if tin if tarn* \)i . I i he plam state of the case 1- this ; the lOUl 1- - » Completely fallen that it ha- //,< to 7 until it receives power from on high." 320 u it. of ft i\ Now the truth is, these definition the fallen state of man, by Arminians, forerer carry to the mind this idea, that man . queuce of the fallen state which he is in, has lost Rome natural pow- er or faculty of the soul which the law of God -till de- mandfl that he Biiould improve; Of at least, that his natural faculties have become weakened o .ted, and of course incapacitated to perform their full amount of labour, and yet the original law requires the full amount, and of course the reasonableness of assistance being given in order justly to require the work. Now it* these premises were true, most certainly the con- clusions would he correct. For, to he sure, it would be unreasonable for God to require a man to use two arms when he never gave him but one, or to use -when he never gave him any ; or to • which lie never gave him ; or reason, or conscience, or memory. But the fact is, there is not a word of truth, common sense, reason nor scripture in the prem The moral law r of God never required the i I of any of these faculties which the creature did not possess ; nor does the fallen sinful state of man, or his inability to serve God, or, as Dr. Clark say-. • his hav- ing no power to do good," consist at all in the losi of any of these powers, or in their being weakened or bilitated. A man may ^civc God just as acceptably who has weak natural power-, as the one who has strong ones. This is evident to the common sen- mankind. Why this talk about the man's having nc power to. do good, and that it would be unreasonable for God, in Ins fallen state, to require him to do good without first giving him grace. All the purpose such talk serves is, just to keep the trm >tatt of the case out of sight. All the power that man. in his fallen state, lacks to do good — to keep the law of God — to come to Christ, is precisely tins, reader — and what, you say 1 This is important, let us bare it. Well, it is just what I have told you before, but it is of great importance, and I wish you to remember it. 1 then, that all the power that man, in his fallen state, lacks to serve God, keep his law, come to Christ, &c. LIFE OF RAY POTTER. 221 is the icant of love to God ; or in other words, all the reason why he cannot do these things, is because lie hates God. And as I have already shewn, if he he not to blame for hating God, or not loving him, t'len he is not a sinner and so needs not grace or a Saviour. And why not let these "justified people alone ?" their fallen state will be the means of their salvation ! ! ! Now I trust that the absurdities, inconsistencies, self- contradictions, contradictions to the bible, of this no- tion of depravity are clearly seen by the reader, if he is not so PREJUDICED against the truth that he CANNOT see: and if he is, his INABILITY to see, tr from excusing him, constitutes his blame ! ! Thus I wbb brought to correct views of the depravity of man — that his inability to serve God was a m and not a natural inability. And furthermore, [ was convinced that it is utterly impossible for a person ever to understand the doctrines of the gospel ckarl/i without making thi< distinction between moral natural ability — between the servant who has or t ilthougfa willing, and the one who is '■iijl he will not woik. And although it Hould bn a- Utl ■! -I Me to prevail on the latter to 1 as tfa . yet while the former would be err U the latter would bejmstfy bt'imrahlf and exposed to punishment (t^Thia is the truth, and you cai, deny it. lerrantj robust, healthv, an-1 able to d rk, an I you order him *o u >rk in the morningi and in the evening find he haa don< on why — M I am he,) I cannot work." Whal ironld \ • n oald call him a I and tell him if he irould not arork h< and thai il ironld be qmilejmsi foi him to itarve to f t!n- i- plain tO tit- M of all. Ami tin- i- l he tru \ ihtnera. And they justly condemned— but still God offers them i >rts them, invites, all the d.iv longstrefc irra to them, but they \LL WITH ONP CON- ST MARE AN EXCUSE N •:■■■ in ihcj thro* 3 --2 LlF& OF A.\Y rOTTER. their guilt upon Adam. God docs not condemn them for Adam's sin, although it is admitted there ii certain connexion between Adau'l first Bin, and ihe moral depravity of In> posterity. Bui it ia not ad- mitted that there is sur/t a connexion as this — " that any man in the judgment will be tmdemned to lull Adam's personal sin." Sinners since t lie fall, arc con- demned for their own sins. Their hearts, bo far as blameworthiness is concerned, consists in affections or a disposition, or perhaps to speak as correctly, in volition or voluntary I, The heart of the sinner does not consist in u a great Imp" of something, as many seem to suppose, handed down to him from from his progenitors, and placed inside of him, and remaining there without bis consent*— a w/or- viant lump of wickednes.*" — No; but his heart is his affections, or his exercises; and of course, bis b< art is his own; and if lie would only love God, instead of hating him, he would have a good Ik art instead of a bad onr. This is truth, plain truth and simple truth — any one that can see that two and two make four, it seems to me cannot but see it; consequently all the talk of sinners, in order to justify themselves, by trying to throw the guilt upon Adam, or by asking the question who gave me this heart, Sec. is only adding dreadful iniquity to sin. Their had heart .11 hating God, and if they do not wish or choi>.<< to hate him, why don't they love him. Is he not worthy of their love 1 Their excuses are precisely like! | < ra »i - l»< - ing in a room, murmuring, complaining, and findi fault with their situation, railing against the author of their troubles, and being in such a a- greable situation, while at the me the door stands wide open — liberty for them to walk out " if they will" into a most superb pal earnest invi- tations, witli an offer of great reward if they will come out; and nothing in the room where they are — nor in the palace to which they are invited, nor any where else in heaven, nor earth, nor under the earth, to prevent them from coming out, only thr Inn and at- tachment to the room where they are, and about which LIFE OF RAY POTTER. 223 ihcy are complaining and where they freely choose to stay!! Now how does this look? Yet this is a true delineation of the case. And will God's people up; yea, God's ministers and justify this murmur. God forbid. Notwithstanding this subject in res] to moral depravity is so plain, so simple and easy to be understood, yet I found there were but few that seemed willing to understand it. Men will turn and shift almost any way before they will see and admit it. And I expect one reason is, because it brings the blame where it should rest, viz. on the sinner, and completely clears the throne of God. And this to the uusanetilied aiFections is most intolerably disagree- able. But whether we will hear or forbear, this the true state of the case. Men are so tota! : ed to God and their hearts so fully set in them to do t'vil. that they wiil not serve God nor come to Ch. > as true that he does leave some t;> their oicn way — to follow the imaginations of tbeii hearts — to walk in their turn ways, and to be filled with tie .nd justly to perish \i\ their own mils — and let them condemn God in this who dare. It self-evident fad as it is that he interposes tie: arm v and power, and for ll reward to bis Son, and for the of the mm en nany with an i \er- tUation. And reader if; in Arminian, before you turn away from this with disgust and condemn such con* duct d partiality and injustice — remeniix doing so you are throwing dirt in your 01 demping this difference of dealing when at I time you admit it to be a fact, as I have ajreadj sh< in the writer in the < 'hristian ! and Journal, and u luc'i \l[> — Of Course it mttSt he the man; and as the heart if the and only seal of moral exercises, it must he the i cannot dewy it. 1 iay it comes te I \ nainian tl ry ; that the heart of man, s/hieh the bible affirms is itful ahove all things and despeiately wicked, per- forms an invaluable \\ ork in the salvation of those who are tared ; and according to this theory, or if tie ir pre- mis ii are true, might justly divide the glory w ith .l« 2'2G Lin OF RAY POTTr.R. Christ in the heavenly world; for according tn tin* theory, if the unholy and wicked heart had nut improved the day of grace and turned to God, all would have been lost, notwithstanding the atonement was made and all the sufferings ofthe dear Lord Jesus ! ! ! It is as plain as the morning sun that these are the aboard consequen- ces of their system ; and not only absurd, but horri- bly blasphemous, if stated with a hMWledg€ of their results. But I charilably believe that there are many Arminians who do not apprehend the consequent of their hypothesis, and when not engaged in con- troversy nor influenced by prejudice, will admit, as in the case of Dr. Clark, whose remarks, some of them I transcribed, that the grace of God produces all the good which ever was, now is, or ever will be, in any of the saints. Now this I saw clearly, that God began the work — took away the stony heart and gave a heart of flesh : or in other words, produced gracious or holy exercisi 5, or caused the sinner to turn to God. So of course I saw, as Mr. Fuller says, that the election which he and other divines held to, was not the means of the dam- nation of any soul, but the cause of the salvation of an innumerable number; and so far did the Arminiau notions of election then appear to me from being more gracious or merciful than those of the divines mention- ed above, that I saw clearly if the Arminian notions were true, not one soul would ever reach heaven. — For they contend that Binners with their wicked heart-. must first choose God before God chooses them : while the others contended that God had chosen to make or cause an innumerable number to be holy and happy in heaven; and that there was n<> more partiality in this, than what the Arminians were obliged to admit, ac- cording to their system, as I have already shewn in the case ofthe writer in the Christian Advocate and Jour- nal. And according to Dr. Clark, if God by his irrace produced all the holiness or obedience of the saints, most certainly it could not be wrong for him always to have determined to do it. If the work was right, the predetermination of it must be right. fl^This is the truth and you cannot deny it. LIFE OF RAY TOTTER. '2'27 Moreover I saw that the sentiments which I had generally heard ascrihed to that class of divines which I have airain and afraiii alluded to (Edwards, Bellamy, retty fair specimen of the manner in illy treat their opponents, I will here • it the whole ; beginning with the recommendation of the Uessi nger : 11 Rev. Mr. Potter's Vindication of the Doctr. the final Perseverance of the 8atnts. — Of this wi hasty notice, on 11- first appearanee. Prom a rapid and partial perusal* it was impossible to do it full justice. We are now prepared to say that we do not know of a treatise written specially on that sub- ■SCI, and on that side of the question, tO which we would bo readily refer the inquisitire, for inform I 1ns little volume. M The objections arc met, and the arguments it with a candor, force, and clearness, which make am- ple amend- for any deficiency in elegance of Kyle* which the critic might detect in th<* composition. And vubave the satisfaction of knowing thai io this opinion ilar, bai ing hi I judges, of dif- ferent denominations, express similar mows. Mi r. 0# B I k l'< >'JT£R. " Bat whatever difference of sentiment ihere m.-iv be on the merits of the work, in general, or on the main question discussed, t! by the writer, toward the close of bjj treatise, to which too much importance cannot be attached. It is the question of the distinguishing characteristics of true Ion. To mistake these, is to mistake the whole of religion. And to this topic, Mr. Totter has, it is thought, done signal justice. It' evangelical < I tians, of all Beets, would take pauui to be united in the truth, on this point, the way might then be prepared to united in the truth, on other points. Dili*. of opinion, on revivals oi religion, could »e, or if they did, could be n I of. A irand distinct view el' the nature oftru< sion, would naturally lead to clear and distim I proper means of promoting iripturnl views of the one, would lead to scriptural views of the other. And in the united pursuit of i finite object, less importance, either by tl I ap- probation, or censure, would be given to the circum- stantial appendages to revivals, which neither prove or disprove their genuineness. Christiai be more united: opposers less audacious ; and < less frequent. On tl,> unts we could wish rfc of Mr. Potter (wei i y for tin what is comprised between the I09d pnge, and the -■) were m the possession of every Christian min- ister on the continent. We present our \\ itli an i "in that portion of the work, of which we have been speaking, which will he found on t ur iirst _e." 81 Extract from thr* Rev. Rat Pottbs's Vindication of the Doctrine of the Final P ee of the Saiati that your own heart does not deceive you hv mistaking that to be true love to God, which in truth, is no such thing. • I young man was in great distress of mini ting his state, he felt himself to be in d nal damnation ; the wrath of God abiding upon hnu, and unless he soon found mercy through a Re- LIFE OP RAY POTTER. 0*2D deemer, expected he must be miserable forever. He also felt wholly opposed in his heart, and unreconciled to God for thus bringing him into the world, so that there might be a possibility of sinning against him and consequently being miserable to all eternity. In this state, he continued for a long time, until it so happen- ed that he went to hear a Universalis preach, who told him all was well, that God would save every body, and of course him among tiie rest, and then he loved ! exceedingly and with a rapture. Now was thin the love to God which is produced by regeneration? So far from it. the young man would still have hated God, if he had still believed that he would have pun- ished impenitent sinners forever. But his love was alto^ttJa.r selfish (and who is there among all the sin- ners in the universe, that do not love themselves) and ed entirely from a mistak-en view i moral character. The L nivcrsalist minister had pic- tured to jus mind a God, who suited his unregenerate and carnal heart indeed ; a God after the of his heart ; and so he loved his God most dearly, when at the very •€ he hated with hi heart the holy sin-avenging character of the true God. Jn regeneration, ' WE 1 nged and reconcile and brought to love all the attributes <»t" God, but false expr uid the love to God. of which I have !•• speaking, are founded in 'changing the glory of the incorruptible,' and Holy God, into a being who to the eternal loss of all holinessand righteousiM >wn . must pay adoration to us. \v there are very many, perhaps, who would be forward to exclaim, in respect to the aforementioned per ie nee, delusion ' delusion ! the young man is vet in his sins; and at the same tune are deluded in the I same.' ivaj I say in the same iraj not because they have obtained relief from embracing the y I ni« . but because then religion ia ah ind their I mded in th that G l (if I may BO speak) particular attmtivn to themselves. Thus a young man i tai diftresi ^30 LTFL OF RAY I'Ol 1 mind, condemned for his sins, he felt the wrath of God •on him, and if he did not soon obtain forgive- na through a mediator, be must be miser a- i or filled his mind by night and day, me time, lie felt totally unreconciled to God,. I could sec no beauty in his holy moral character, Lu: In his heart wa< opposed to God's holiness, or Just " After continuing for some time, in this dreadful (lia- ised state, he imagined that his sins were forgiven him. He thought or it seemed to him he heard a voice sa\ . i that this was the case, and then directly I God most ardently ; then he was enraptured s lovi to 6< Bui why does he now love God? lo : d, and his mind Mo- by the Holy Spirit, so that he sees God's holy auty, and by thus seeing, ad- i adores and 'loves it for what it is, considered in Or by thus beholding, is changed into the same \id is thus reconciled to God's real character; to all his attributes? I say does his love to God proceed from this view of his character ? No, lie loves God y and entirely because of the respect which God : to his own self. He thinks God has forgiven his - and therefore he will love him now. And this is y he loves him. Now this delusion is f the same nature with the other, which we have noticed, and still a great deal more specious; becau verily the subject of it has no idea of being a Universal- is! lie really believes God will punish impenitent sin- ners, but as he thinks God has had mercy on him, he 3 him for this to be sure: but at the same time, if he did not feel very sure that he should escape the justice of God, he would hate him with all his heart, although 1. were still the same God, and however so justly ex- posed to his wrath by transgressing his law. Now ob- re, in true conversion, or the new birth, there is that work of the Holy Spirit slaying the enmity of the carnal mind which has existed in it, in respect to God's holi- ness, reconciling the subject of it to God's will; causing him to be at peace with God (and feeling this peace in LIFE OF RAY POTTER. his soul; and also that work of the H< ting his hitherto dark and benighted mind to see the beatfty of holiness, to admire God's holy character, consequently to love him for what he is, considered in himself* And I believe that the subjects of true regen- erating grace are frequently so taken up at the time of the' work's being accomplished on their heart, with view of the loveliness of God's moral character, and beauty which there is in holiness itself, that they scarce- ly think of themselves, many times not once thinking at time that this is religion, or that their sins are for- n. They feel at peace with God, they are willing to be in his hands, they sec and understand, that G holy, just, and good, and they admire and love his law as a transcript of his holy character, although it con- demns to death every transgressor. "God seems to them ju^t as he should be in all his ways, and all his works, and it is not unfrequently the case that all animate and inanimate creation sec ; them to conspire together to declare his goodne- And now does this love to God proceed from the - source as in the other instances which we have I 'ioned ? By no means." "Christian T* u A bob J] work haying lately appeared in fav< doctrine of the Fin and published by the Rev. Ray Totter, a I of Pawtucket, and b with the publication as toflits kadi and having ah : usefulm id supporters, we I liberty form, but to make an i had no appn in this land an . that we shouli sions of any of the i ditorial done in this case, what all condu public pi stnntly doing, in favour of the writings timeuts of those with whom they gynal thei* S33 LI IE OF KAY TOTTER. formulas and opinions; and of course we bare no npol- f to make for our conduct. Such being the fact* of the case, we are not a little surprised to sec an article in the Christian Telescope, of which the following is a part : '* INSPIRATION CARRE* J I i>. 11 Mr. Editor — In perusing the Rhodc-Islcn <1 Rtlig- ious Messenger, of the 3 1st ultimo, we were net a little surprised at the sentiments of an extract from a book recently published by Rev. Ray Potter, ofPawtucket. We had supposed that modern Calvmists had become more cautious than their predecessors, in publishing the unreasonable and offensive parts of their senti- ments to the world, however they might cherish the belief of them in secret. But Mr. Potter lias had ! experience than many others in what is supposed to relate to the best policy in such concerns, and there- fore, publishes their sentiments without reserve. M'c do not regret that he has done so, as it affords an op- portunity for comparing an important item of their faith with the language of divine inspiration. * * * If the statement of Mr. Potter is to be believed, both the prophet of God and the apostle of Jesus Christ were deluded and blind guides! And Mr. Potter stands forth, the champion of Calvinism and the correcter of inspiration! We should think that some of this gen- tlemans's friends might be well employed in whisper- ing to him the necessity of a little more modesty than to attempt to tariff the sentiments of inspirations. AVe would by no means QQ&t reflections upon the gen- tleman for any apparent mental disability; but fur rashly condemning a plain sentiment of the bible, be- cause it cannot be made to harmonize with the absur- dities of Calvinism : and the same time, hint to his brethren or the editorial corps, the hazzardous exper- iment of making such senseless bantlings their own by adoption.'' 4i Now we complain of a certain something in the temper and phraseology of this quotation which i* unbecoming gentlemen and Christians, who mean to DO ' LIFE OF RAY l'OTTER. "2:3-3 maintain towards each other habits of a kind and dec- orous nature. Unless we are much mistaken in our constructions, the Telescope has thus thrown the gauntlet for a war, which we shall certainly decline; as we are determined that our publication shall not be justly ranked among the belligerent powers of the day ; it has also assumed a tone of dictation as to our selections, and indulged in term's of ridicule towards both Mr. Potter and ourselves, which we should not expect to have met with in a paper conducted by men of talents and fairness. We shall begin to think that their professed opponent does not deal altogether in caricature, in his representions of their modes of ar- gument. l< The article, it is true is professedly the work of a correspondent, but we strongly suspect it might have roper Jy come under the head of editorial matter; and we are confident we are not alone in our conjectures. 11 If the writer, whoever he may have been, wished to attack Mr. Potter, or his arguments, as his vrork before the public, and i j did lie jonimeiifc it Upon that alone, without drawing into the contest? And if the strictures are really the k of .-oine eontrorersial contributor, why do not the conductor- of the T . if they intend to fettp- • the character of impartiality , admit Mr* Potter to make his defence, and correct the fa nings of tin him, which we are informed tin v have failed to do. '• Nothing more on this will be -aid by us. Mr. Pot- ter mn>t, of course, bai e room in our columns, should those of the Telescope contiuue closed against bii #roa 111 1 i i:. u AnsMH f ' ■ I Mu. Editob — In perusing your paper of the -2th\i ult. I obserred with pl< few pertinent i on a communication in the Christian Teslestops Sept. M*Hli, headed ( Inspiration Torre. jned 'Portias, 'and Containing Strictures on an extract from a work of mine on the 'Final Perseoenmct of tin S T8 *~ : M LIFE OF RAY TOTTER. which you were pleased to make in your paper of 3 I it Aug. I also tender my acknowledgments tor the privilege which you have there offered me of making my defence in the columns of t lie Messenger, should those of the Telescope continue closed against me. 1 made application to reply in the columns of the Teles- cope soon after noticing the communication of ■ Por- tias,' complaining that he had misrepresented the ex- tract, had stated that I had written that which 1 had not written; and that he had done this in his commu- nication more than thrice : which I held myself bound to make appear, if I might hut have the liherty to an- swer for myself. But silence has ever since reigned in the Telescope, so far as it respects this subject, and I must say, that if there were no other vehicles of truth than such publications that error would forever reign too. Perhaps the Telescope has had so much to do of late in detecting the orthodox dishonesty in their missionary movements, in trying to send the book of God where it is not known, and their duplicity and Priestcraft in religious revivals, that in other matters it could not find time to publish the truth nor to correct misrepresentations after they were numerously insert- ed in its columns. Would it not seem more congru- ous with ■ universal benevolence' to attend a little to the latter, rather than bestow all their labour on the for- mer? u The extract which has been misrepresented, and then ridiculed in the Telescope, is from that part of my work on the Perseverance of the Saints, where 1 have endeavored to warn the reader of the danger of delusion in religious experience, or of taking that to he true love to God which in truth is m> such thing. In order to make it appear plain that sireli a self-de- ception is possible, I have given a specimen of two dif- ferent ways, by which persons were in danger of be- ing led to the same fatal place, and thereby mistake that to be a holy exercise, or true love to God, which is nothing but selfishness, and might be found in the LIFE OP RAV POTTER. 233 heart of the most unsanctified and wicked man on earth. " ' A young man was in ^reat distress of mind, re- specting his state, he felt himself to he in danger of eternal damnation ; the wrath of God abiding upon him, and unless he soon found mercy through a Re- deemer, expected he must he miserahle forever, lie also felt wholly opposed in his heart, and unreconciled to God for thus bringing him into the world, so that there might he a possibility of Binning against him, and consequently heinir miserahle to all eternity. In this state, he continued for a long time, until it so hap- pened that he went to hear a Oniversalist preach, who told him all was well, that God would save every body, and of course him among the rest, and then he loved God exceedingly and with a rapture. Now was this the love to God which was produced by regeneration? So far from it, the young man would still have hated God, if he had still believed that he would still have punished impenitent sinners forever, ljut his love p alt 01 li.sh (and who is there among all the sin* ners in the universe, that do not love then and proceeded entirely from a mistaken view of G< moral character.' " 11 Now Portias, in his communication, asserts that I acknowledge that this person loved God : and triumph- antly boasts that 1 recommend the preaching of Univer- salis ig of incalculable service in bringing poor perishing and trembling sinners to the knowledge and love of God. To make this appear, he proposes to transcribe apart of the extract; in doing which, he i at an ironical expression of mine concern the person's exercise, viz. •' then he lavtd ingly and with a rapture ;" and from that the md that / admit that he did really love God with that lovi which ia required in the ■ mmand- mentofGod'a law Now Portias nasi hu\e known that 1 acknowledged no such thing, but that the whole of that part of the extract i i the perstn here mentioned, went to prove that he still hated God, !2-V> Life of ray potter. which the reader will ol noticing it as transcrib- ed above. What does Pert ins mean, when he m 44 and this umfortunati Apostle and all his brethren, involved in fetal error and delusion, and probably the world in carnal security.'' Is this an ironical prc-ssion ! or would Portius consider himself well u for any one to state this as bis real sentiment concern- ing the Apostle's state and exercises? But he takes an ironical expression of mine in the extract, as my real sentiment, and as something which I had admitted ; and from premises thus established, he draws conclusions to the length of half a* column. It may be thought rather severe on Portius that I should say he must have known that he was misrepresenting the sentiment of the ex- tract ; but as there is not M any apparent mental disabili- ty" in the gentleman, and as he has also virtually ac- knowledged the fact, I see no impropriety in the lan- guage. For observe, what does Portius himself say, af- ter establishing the premises and drawing the inferences above mentioned ? This is his language : — {< cording to Mr. Potter, all this is fah carnal and selfish love." Portius therefore knew that my statement was that the person's experience spoken of was a false experience, and that all the love which he had was carnal, selfish love ; yet behold him a lines above stating directly to the contrary of this, and from thence arguing that I condemn that love to God spoken of by the Apostle John ! " But is this all? If it were, his communication would seem more tolerable than it does in its present shape. 11 'The second example (says Portius) which he j>ro- duecs of false cxjicricncc, is the case of an Arm'n- ion' What could induce Portius to make this state- ment? Has he any foundation for it in the extract? — None at all ; and yet he has made it three times, in writ- ing thirteen short lines. I have said no such thing, nor have even intimated any such thing as Portius here assserts that I have. The very impression which this statement of "Portius" is calculated to make on the LITE OF RAY POTTER. 2o< mind of the reader of his communication, is that I have condemned all Arminians as having nothing but a false experience? than which nothing can be more foreign from the truth. In the course of my work. I have re- peatedly stated that I believe many who hold this senti- ment speculatively, are real Christians ; and in giving this 'second example' of false experience, I say noth- ing about Arminians, nor that they were more likely to be deceived in the way which I there stated, than any other denomination. The way of deception which I there alluded to, was for a person to imagine his sins forgiven when they were not, and so loving God solely because lie supposed God had mercy in particular on him. But Fortius says that this second example is the case of an Arminian. An indefinite expression. I wonder if Fortius will accuse me now of attempting to ■ correct inspiration^ merely because I stand up in my own defence, or rather in defence of truth, and show the puMic, that he has dfsobligcd (I must use moderate expressions with this gentleman) the truth, tkrti :i the course of thirteen short lines of the Telescope, and also that the rest of his piece (t<> his own moderate phrase) is nothing but 4 senseless bantlings. 1 The whole drift of my remarks in the extract is to show that the real Christian Iot« God i account of favor shown to but for what isidered in himself \ here one woid to !m- found in the extract from which a fair in- ;:<••• could he drawn, that I condemn gratitlldi I i«»r personal blesi I Fortius irould fain rep: < in this point of view, and Bfl the < i and expressions of the Prophet of God ! ! In this the vindicator of universal be V i » 1 is this paper, irbich admits such com ran as, in which the truth is rep< ate II • • J,' and tl refuses to adi irith a vulture's eye f the movements <'t" the orthbd in their hfissionai ns, in trying to carry the ' Book 01 Tai ru 1 among the heath- d ; an ! go careful to warn the public of the duplicity and 235 LIFE Off HAY priestcraft of the orthodox in rcli they arc instrumentally bringing sinners to the knowl- b of the "Truth!" — No doubt, for the spread the truth must be exceedingly disada such publications. O ye ph . heal yourselves : then will no cause, under the sun, to write d< wn the exertions of God's people in trying to the world, nor of these ideas advanced in the extract from my book. RAY POTTER. Paietuckct, Oct. 19, 1827." Inserted in the R. I. Religious Messenger, Janua- ry i, i82a 11 FOB THE If II " Mr. Editor — Having paused for a reply to my communication in a late number of the v r in answer to 4 Fortius' of the Christian Teslescope September 20th, ana 1 hearing nothing from him in vindication of his remarks or acknowleagmi nt of 1ms errors, I beg leave to offer a few more thoughts in re- lation to the subject. I know it to be a common con with Universalists, and particularly with their tl logical publications, when they are promptly met and confuted in controversy, and when their sophistry and duplicity are exposed by their opponents, to immedi- ate resort to ' silent contempt.' This impene- trable fi . So sooner is their own likeness shown them, than they take umbrage at the sight, (and this by the way is not v< r\ remarkable) find fault with the communications of their opponent- as I ex- ceptionable for publication in their own periodicals, and if published in others, too scurilous to deserve their notice. Now the serpent is more subtle than any beast of the field, and thus we have a specimen of his artfu4 cunning. This undoubtly is the i ■ for them to answer their opponents. 1 made application answer in their own columns, and pledged myself to >Ji,nc that * Fortius' had misrepn .«■. Uut prbat answer 1 Why* silent contempt.' 1 I did reply in LIFE OF RAY POTTER- the Messenger and showed the public that < Portiu-* had disobliged the truth three tunes in renting thirteen short lines, and in fine that his whole communication was a tissue of misrepresentation. And what answer? The same, Mr. Editor, l silent contempt.' " ■ And one of the multitude answered and said, Master. I have brought unto thee mv son which hath a dumb spirit. 41 M . r lit tahtth him he teareth him;and he foameth and gnasheth with his teeth, and he pineth axecy* O that the dumb devils were cast out of 'Portius' and the Telescope, that they might speak and confess their sins ! u Now why did ' Fortius' notice me in the first placer He must either acknowledge that I deserve notice, or that the columns of the Telescope have been filled with ' tares' and sold for ' wheat.' Does the Telescope mean to deal thus with its patrons? I insist upon it if I do not deserve notice, the T< selling chaff for money. This I should thinl wicked as to send men of God among the heathen to show them the way of salvation. O, these guar- dians of the public weal, they ought to 1. seat of Mr. Justice Story, without delay, ering their unwarrantable attai er with their subsequent course, it is probable 1 have erred in not rebuking them more sharply. !>ut as 1 would Irish to avoid every thing which looks like retalia- tion or ; if I err, I choose that it should be on the side of ) Oft. In a future N Editor, with your permission I shall attempt to show why th< Calvinism and Cah tra- in the communication of * I and why he represent! m< that the second mple of i > r of an Armini- an. i !. I I itboui any particular n, but because I think re: sub- ject- ig public notice. \\\\ PorTEit. 240 LIFB OP BAY TOTTER. 11 FOR THE MI - tc Mr Editor — In my communication of the 2Sth ult, I promised to consider the subject and endeavor to show the probable reason why ' Fortius' in his attack upon my book has so freely used the words CaJvinists and Calvinism, and why he represented me as saying that the second example of false experience was that of an Arminian. I will now redeem that promise. Univer- salists and perhaps others, have raised a fabric of D frightful and fiend-like aspect, in view of the world, which they have painted as black as the blackness of darkness could make it, and named it 'Calvinism.' — The main pillar of this palace of Beelzebub is 4 that God has decreed from all eternity that men should act wickedly, although they might at the same time bt tvtr so willing to act righteously and then punish them to all eternity for doing that which they could not help doing, notwithstanding they were entirely willing to kavi acted differently, if they could.'* This pillar is marked the 4 dire or horrible decree.' I shall not have room to give the inscriptions entire of all the timber in this ediike, but I will mention enough to frighten Beelzebub him- self, although there can be no doubt of his being the master-workman in its construction. Accordingly one stick represents 'God as making men on purpose and for no other end than to pour out his wrath on them to all eternity.' Another ■ that God is the sinful author of all moral evil' — another 4 that he is a partial Being or wicked respecter of persons'— another 4 that he is a vin- dictive tyrant' — another c that he compels some few to goto heaven, although they are very unwilling to go.' — These are some of the beams of the house, and jt is braced up well with the same kind of stuff. Now this I say is named * Calvinism,' or in other words, it is said these were some of the theological ideas of Calvin. 41 Admit for a moment that Calvin did hold sentiments like these, and published them to the world, yet he might at the same time hold- and publish others as true as the word of God itself, yet how convenient it is for those who wish to prejudice the minds of the unsus- LIFE OP RAY POTTER. 241 pecting against said truths to represent them as being held by John Calvin who burnt Servetus ; that they be^ long to this horrible system of k dire decree? or in other words, that they are a part of the timber which the devil has framed into the castle mentioned above, on purpose to shut up poor sinners in despair. This I say is a very convenient, short and easy way to keep men in darkness and from knowing the truth as it is in Jesus, and per- haps the great adversary of souls in conjunction with his kindred spirits never invented one more efficacious. It undoubtedly has ruined its hundreds of thousands, and bids fair to lead as many more along the road of error down to ruin and irremediless wo. '* Having drawn this picture of what they are pleased to call ' Calvinism,' the advocates of error and false doc- trine have only to represent any truth which they wish to oppose as being connected with this system, and lo ! the work is done for thousands. They dare not look at the sentiment advanced, be it ever so scriptural or rea- :j approaching it t hoy net entangled in the 1 horrible decree of doing wickedly,' althoug rll- to be holy ; of bei n 1 to go to hell, although ever so wi and go to heaven, or of be- letfed, c( ' their will, to bless and lorn ! ! I am not able 1 or wrote, havii j, or but a verj II of them in my li 1 do not believe that his sentiments (al- though h if error-) w the} by Univen •a w bo Ii.v. e made h i ofdivini iniinadvei miir immediately from the i »f dark- it no w;i\ rai- ments vindicated in my work on the per of the sainl o from the in- spired volume, w ritten liK pr< . long before Calvin or Luther were born. — Having in th< my youth suffered mueli on ac- count of the : lentation ofthi sd in the B42 LIFE OF RAY roTTKH foregoing, I bare been determined, since being prized of the deception, to fearlessly search the word of God, and believe what I find tliere written, and as fearlessly propagate what I believe to be true. It ap- pears to me evident that ' Fortius' made the statement . 4 that the second example of false experience which I had given was that of an Arminian,' on purpose to carry to Arminians the idea that I considered them all as totally destitute of true religion. I have a right to draw this inference, and I believe every unprejudiced, candid reader would draw the same. Although it if acknowledged that the doctrine of the saints' perse- verance is an A nti- Arminian doctrine, yet in discus- sing the subject in opposition to their creed, 1 have no where represented them as not being pious; but, to the contrary, have frequently stated that I believed many of them to be real Christians. But * Poitius,' fearing that bifl l seaw word * Calvinism/ would not effect all he wished concerning the extract, con- cluded undoubtedly to enlist the prejudice of Ai min- ims against it, by the misrepresentation alluded to. In a future number, Mr. Editor, with your permission, I will shew that whatever may have been the theologi- cal sentiments of Calvin, yet the offensive and disgust- ing ideas which are exhibited to public view as being fundamental principles of his creed, are no more applicable to many writers on polemical divinity, whe have been called Calvinists, than the character of an honest, fair controversial writer belongs to 'Fortius.' RAY PUTTER. Pawtuckd, January*. 1828." FOR THE MESSENGER. 11 Mr. Editor. — In my communication of the ISth ult. I proposed to show in a future No. of your paper 4 that the offensive and disgusting ideas which are fn - quently exhibited to publ^ view as comprising the system of Calvinism, are n *more applicable to many writers on polemical divinity who have been called Calvinists, than the character of a fair honest contr LIFE OF RAY POTTER. sial writer belongs to Portias, who figured in the Christian Telescope sometime in September last, to a communication almost * Universally* destitute of truth, in relation to a work published by me on the Saints 1 perseverance. This has been deterred, not because it is a work which required much meditation or time to prepare it for public inspection ; but because other engagements, and particularly an attention for no small part of the intervening time between my last communication and the present moment, to what Dili- versaKsta would probably term mad excitements have prevented. By the way, I would remark that where I have witnessed reli tcitements and a revival of God's work, Universalists have generally appeared raving mad; especially when numbers have forsaken their ranks, renounced their soul-deceiving doctrines, and come over to the side of truth. If this is their meaning when speaking of mad excitements. 1 acknowl- edge they should have credit for speaking the truth once: lor of all the mad-men 1 have ever seen, I salistS) in time of a genuine revival of religion, I I jink exceed. Hut to return — my object as nm!1 rea- dily be perceived, is not to defend the sentiment! all who are, or have been called ( 'alwnists. This would be undertaking to defend point-blank contra- dict' DM : 1" r although, all who have been de- nominated CalvinistS, may have held some gOI truths in which all have agreed, yet they have as W |y differed ia to other points, and indeed in fundamental principles of tin (if each one of them differed from the Universali It is then fair to take the unreasonable and un- scriptural seatimenia of one man and apply them to anotl pursued : Dtioned in my last communication. is who i i denominated CalriaistS, I itended that the moral law of (Jod !■ one the death of Christ in respeel to its demands on the elect — others denominated Cahrinists, beliefs 244 ui | Of kav piitm.i:. that the atonement is n<»t general io ita nature, bat limited to the elect, and consequently — that the oiler of salvation cannot consistently l>e made to all sine indiscriminately] that sinners bavi aol natural ability to serve (rod, making them like stocks and >t« I But there have been many writers on polemical divini- ty in different ages of the church, whit, while they n have agreed with divines holding the above mentioned sentiments in $omt other respects t yet have di lie red from them materially in these and other fundamental points of doctrine, which might he mentioned. Tl. have also been denominated Calvinists. So the word 'Calvinism 1 is an ambiguous phrase when applied to theological opinions, and that there is noth- ing definite in the word any farther than this ; some controversial theologians make it a rule to use the phrase as a death warrant to serve upon their oppon< when they cannot confute them by scripture or fair argu- ment; for they have so fitted out the term with horns and claws externally, malice, inexorable tyranny and every other hateful disposition, internally, that it is enough with mdiiy readers and hearers, only to call a man a Calvinist, and you may be assured they will n« come near enough to him to examine his sentiments candidly for fear of getting horned, or clawed or poi- soned by this hydra beaded monster. Jt is not for the word I would contend, nor as I before observed for the sentiments of \ery many who have borne the name, but would endeavour to show that the sentiments of others who have also borne the name are, generally speaking, congenial with truth and altogether differ* ent from what they have frequently been represented to be. I would not pretend that this class of writers have been infallibly correct in every particular, as that we are to take any uninspired writer for our standard in theology, yet I believe they have come very near the truth in their illustrations of scriptural doctrines, and if their works were read without prejudice I have no doubt would be a great help to those who are enqui* ring to know the truth as it is in Jesus. Those unto ^IFE OP RAY POTTER* %lij whom I have all along alluded, are such men as Presi- dent Edwards, Dr. Bellamy, Rev. Andrew Fuller, and many others which might be mentioned, or' the same stamp. Now what were the sentiments of these men and hundreds of thousands of others who have agreed with them generally : let us glance at them for a mo- ment, and we shall be able to see how unjustly those disgusting ideas have been applied to them by many who being unable to contend with them on the field of fair argument have resorted to slander, in order to vanquish them." "What does this class of theologians teach respec- ting the 'dire decree?' Do they teach that the Great Supreme has bound the intelligent, intellectual beings whom he has made ; or rather a part of them, by chains of fatality, to sin againt him contrary to their own choice, and then that he punishes them for doi what they could not help doing, provided they were ever so willing to have done differently ! Or, rather, do they teach that God's decrees rob man of his free moral agency, or deprive him of perfect liberty, in acting just as he* chooses to act ? No such thing : this I part of the system of Divinity which they teach ; and never was there, perhaps, a more foul aspersion than this cast on any person's sentiments. To the entire reverse of this, they declare, that sinners, in sinning, act precisely as they choose to act ; and if they do not act as they choose, they are not blame- worthy ; and that saints also act as they choose ; thus attributing the most perfect free moral a^tncif to men and angels which can be conceived of; for what in can be asked fur to constitute free uu>rentirnen1s ? I>ut, say some, rn- ble ideas are the consequence of their notions in respect to God's predestination of moral evil. To which i answer : — if these disgusting ideas are a fair inference, or a legitimate consequence, of any noti of this class of theologians respecting th< of God, then they are a fair deduction from the senti- ments of any other class in Christendom who admit that there is blameworthiness in sin, and that God will punish transgressors of his law in hell. For where is there a class but what beliere in the divine decrees? Ask any sect whatever if they beliere in the decrees of God, and they will answer in the affir- mative. But they wish the privilege of explainin . you what they mean by the decrees of God. Ask, for instance, the Arminian, if he believes in the divine de- crees, and he readily answers, 'Yes, / believe that God decreed from all eternity all that he Himself wiU ever do.' Well God made man — the creation of man is certainly a work of God. It is therefore something which God has done, and according to the sentiments of Arminians, it was predetermined or decreed before it took place. God therefore decreed, according Arminians, to make man a free moral agent, and, of course, according to their system or reasoning in re- spect to the divine decrees, at the same time that he determined to make man a free moral agent, he de- termined or decreed that there should exist (free a _ cy) by which he knew that sin would enter into the world. For it must, and undoubtedly will, be admit- ted on all hands, that God knew before he made man how he would behave, as well as after he transgressed. It therefore stands thus : God knew before he made free moral agents, that if he made them they would transgress his law, and, therefore, that moral evil would enter into the universe; and if he should not make Ma*i that moral evil or sin tcould not enter the LIFE OF RAY POTTER. 247 universe, (for there was no other possible way for sin to enter the system, but through the voluntary disobe- dience of free moral agents,) yet God, in full vicir of w -hat would take place in respect to the disobedience of angels and men, determined or decreed to make them, and therefore, even according to the Arminian mi, decreed that sin should enter the icorld. He could not decree to make man, without at the same time, decreeing that sin should enter the system ; for, be Arminiaus say, (and I believe every other man of common sense will say the same,) past, present and future, as they are conceived of by us, are with the grqat I Am, one eternal Now. That is, that all thi from everlasting to everlasting are always pn - with God — that he sees the end from the I" he certainly always saw how man would behave if he made him — viz. that he would sin; and yet the Anninians believe that from eternity he decreed to :e him. and consequently, that sin should takt ]>' For, as I observed ah >uld he decree to make man wit'. g that sin should take pi when it was infallibly certain, if he did make him, that he would Arminiaus, then, in a certain ! hold that God decreed thai Bin should take place ; yet I presume they would complain, if they spre- sented as believing that God is the sinful author of sin — that hifl pr< lations deprive man of hifl moral agenov — that they make man a mere machine, bound, by chains <>i' fatality, tp sin — that he fa millions of men on purpose to damn them, Ov Istently b< I to their from the premise - n Inch thej have laid d tm a in respect to th< as they are charged upon Edwards, l- r, Fuller] and those wh ritfa them in their views of the divine 44 TIi< : believe that <•- —that the 4 wrath of man shall praise him and the remainder of wrath he will restrain 1 — thai all the sin <>f men and devils shall finally be overruled to the glory of God and 243 LIFE OF RAY POTTER. the good of all holy bcingfl — that there is not a spar- row that falls to the ground without God — that n and devils shall go no farther in sin and rebellion than he is pleased to permit — that he has predetermined that his Son shall have a reward lor his suffering! in the salvation of an innumerable multitude of sinners; not out of partiality to them, hut for the manifestation of the glory of his grace in saving those * ' > were ut- terly undeserving his favor, whose salvation is not un- certain or precarious^ but that it is immutably sure that God will have a people — that ' his counsel shall stand, and he will do all his pleasure' from everlasting to everlasting and throughout all his dominion. &C. hut as for their teaching, that any decree of God takes away the free moral agency of men or angels, they teach no such thing to my knowledge ; and 1 have lead their theological writings on these points with care. They uniformly and explicitly state, that those who are finally lost, freely and voluntarily choose the road which leads to death — that they ruined themselves, and that nothing could have hindered their salvation who live under the gospel — no predestination of hea- ven or the devil or man ; no situation in life, whether of riches or poverty, sickness or health, if they had not obstinately and with their whole heart, rejected salva- tion freely offered to them, and wilfully continued in this course through life, for which conduct they have no possible excuse. In short, I conceive that there is no just ground of finding fault with their ideas in re- spect to the decrees of God ; and, when dearly under- stood, that none will find fault with them unless they feel unwilling that God should reign according to his sovereign will and pleasure. So far, Mr. Editor, are those who advocate these sentiments, from wishing to hide them, as was intimated by Portius, that they wish them to be universally known. They only deprecate the misrepresentation of them, in consequence of which many condemn them because they do not understand them. This has once been my unhappy lot, and, as I apprehend, there may be many now in the same state, LlEE OF RAY POTTER. *24 f J being imposed upon by misrepresentations of the truths ami doctrines of the gospel, you will, I trust, in- dulge me in some future numbers of your paper, with the privilege of shewing, that other things have been laid to the charge of the class of theologians which I am advocating, of which they are by no means guilty. I am prompted to this, not with the vain expectation of benefitting the learned, but to help those who have not enjoyed the privilege, by reading and other means of inquiring into these controverted points, and who, like myself in former times, have been imposed on by the cunning and sophistry of such writers as ; Fortius' and othei RAY POTTER. Pawtuckct, March 10, 1828." Thus we see that Arminians, in respect to the de- crees of (iod are in the same predicament that they are in relation to the subject of God's dealing differently with men. They are obliged to own that in a certain < God has predetermined all things, and that is all which Calvinistt -ay. Ask a Calvimsts, it' be beta that God has predetermined all things, and he says yG«, You take his answer without any further explmation put your own construction upon it and make it look frightful, and call it the -'dire and horrible decree/ 1 But how does he believe that God has predetermin- ed all th|nggl Does he mean that the decreet ay the free moral agency of man ? By no iip lie beKevei thai men act with all the moral don which it is possible for them to p thev always act at they sboose. Well yoti are an Ar- minian — do yoa believe that God ha* predetermined all I ( > no ! not in \ <»ur r l« I my tut determined that it thould take place. (), Imt man it a free moral agent, you say, and does as lie cboosi Veiv well : decs not the Calvinist say the same ! And now pray tell me llOW far you arc from the sanu jjlarc that he i> ! Yon are both agreed that in a certain » Lord, thou hast done all which thou ever canst do consistently to save sinners, in making the atonement and pre- paring the least, and now if sinners do not with their desperately wicked hearts improve the grace which thou hast already given them, they will all be lost ! Now why do Arminians in their arguments with their opponents say that God has done all which he can do consistently, and then go directly to God, and beseach him to do more, eren to bring sinner* in to the feast. IIFE OF RAY rOTTER, 2ft1 CHAPTER X. Relation of External Circumstances, contuiued from chapter Sth. Exercises and state of mind farther described^ fyc. After being deprived of the meetinghouse to preach in, as I have given the relation in the Sth chapter, I felt the need of much grace to support me, and also wisdom to direct how to act and what course to take in such trying circumstances. There were opportuni- ties for me in abundance to preach in other placet with an apparent prospect (according to human cal- culations) of prosperous temporal circumstances, but I could not find liberty in my mind to leave a church who had stood by me through the whole - mental sufferings and outward calamities, which I had been wading through with a constancy which was tru- ly admirable. They were true to me through e\il re- port as well as good report, apparently deaf to tho bribery of riches and voice of calumny and reproach ; and therefore to leave them when they manifested great anxiety tor me to remain, was more than any heart could endure. It was worse than death ! But hojo to remain was a question which faith in God alone could answer. There seemed to b :ble meant used by some to hedge up mj .1 to re- duce me to the necessity of leaving. Th had '.ributed to my support were ist. I was told, in one instant •'•. that as one of my friends was coming to \ isit me at the time that 1 i .t of health as to be unable to attend to my ministerial dit- ties, an attempt was made to discou rage him, notvrith* ling my - with a write and familj of small ami belplesi children in destitute •• Be* sides, r ben the difficulty s i to the meeting h< >use, 1 bad iaid< that if left to men, and 1 lost tl I i ould r« tii r from preacb- bool bouse, w here I tin a, after being shut out of the h< use as ha* already *i-j*2 LIFE OF RAT TOTTER. been observed — the school house being very near by. Our opponents seemed to insist that this Bhould be done immediately, and because it was not, reproached me much ; and although I intended to withdraw ail soon as possible from the school house, yet it seemed to ine ungenerous that 1 must be driven MX precipitat when we had no where to go, and especially talked some of trying to obtain another house. Men condemned to be hung have generally time al- lowed them to prepare to die, and it grieved me to the heart when I reflected on the unjust proceedings in de- priving us of the meeting house, and their subsequent* conduct also. We were, however, forced to leave the upper part of the school house and retire into the cellar kitchen, (as it was termed,) while in the mean time, we began to make exertions to obtain another li This, to be sure, looked like the next thing to an im- possibility — for the public had just been contributing freely to build one ; and we were almost entirely de- pendent on their munificence for means to erect another. I however commenced soliciting subscriptions amidst all the darkness and discouragements which surrounded me. Scarcely any one seemed to have faith that I should succeed. Many on whom I called for heJp ob- served that they had just given liberally, in order that I should be benefitted, but were disappointed, and there- fore felt backward in again contributing. 1 however endeavoured to do as David did at a Certain time, " en- couraged my << If in the Lord my (rod,'* and moved for- ward in the undertaking. I soon obtained enough to purchase a lot, which was accordingly done ; and in the next place made out to obtain a frame. After the frame was raised it stood some weeks before any thing more was done, and in the mean time I was informed that certain wise men exulted in the apparent stagnation of the proceedings, and sneeringly offered to buy the frame, considering it a pity, they said, to have it remain in that situation uncovered and going to decay. It re- minded me of the contempt with winch Nehemiah and his people were treated when about rebuilding the walls LIFE OF RAY POTTER. 253 of Jerusalem. I however committed my case to God, and with unremitting diligence continued to strive for the accomplishment of the object. My health was pre- carious, yet notwithstanding this, I travelled almost in* intly on foot, during the warm season of the year too ; and when so wearied that I could proceed no far- ther, would fall on the ground, call on God to help me in the undertaking, and weep before him at times, on account of my great trials, and the mountainous diffi- culties which were before me. Through the abounding goodness of God, however, we were enabled to finish the house in less than one year from the time we lost the pother. When I review these scenes 1 cannot but recognize the good hand of God in causing the mountains to become a plain,- and opening the way before us. 4i Bless the Lord O my soul, and forget not all his benefits." The house was so built as to be wholly under the con- trol of the church, which I consider as the only cor plan in the erection of houses of public worship. — It was rather larger on the floor than the one we lost, and Li more people ; and we also built so that we had the privilege of letting the pews, whereas the other was | in the subscription paper which was pre- sented to the public, to have the seats free, and any de- m From this proposition and condition on which the • iiiributed to erect the house, by selling or let- ting the pews, would amount to just this — professedly obtaining money for a specific use and thai co nv ert i ng it JOat only about twelve hundred dollars and won > 11 1 four hundred people. It is to be fear- mi that in our highly favoured country there is frequent- rnal show in splendid and cosily houses for >rship and the appended superfluities, than there •y and pure devotion to God in the hearts of the worshippers. What shall we say in approbation of building houses costing twenty, thirty, forty thousand dollars und upwards. It rather savours of human pride plendour than a sincere desire to glorify RAY POTTER. I and to d le souls of men. Men arc ii external forms and cei for salvation, while the heart remain :tified and opposed to the simplicity of the gospel. " Pride fore destruction and a haughty spirit be fori "and every mountain must he made low/' u and he that ilteth himself abased." But 1 must be careful that I not get proud of my humility J In the ear the church, however, when Christianity seemed to shine in its native simplicity and purity we have reason to be- lieve that the people of God usually worshipped in pri- ;:iid it must be admitted that the worldly > with which Coostantine clad the humble religion of Him who was laid in a manger, was more fatal to the ;ress and prosperity of the cause of the Redeemer than all the lire and faggots of the m _;jant per- secutors that ever lived. I consider the follow ing re- marks of the Rev. John Neave, (which is extracted from the English Review in the new Baptist Miscellany,) in a discourse on " the means of promoting a Revival of Religion in the Churches," at the present time, and in the piesent state of things, appropriate and worth at- tention. t; Where is thc^ Work of the Lord?"—'' Places of worship are multiplying on every hand, and each suc- ceeding one surpasses its predecessor in architectural magnificence and splendour; the style of preaching in them is becoming daily more refined, the congregation dress with the most accurate observance of the modes of the current month, and larger sums of money than ever, are raised for domestic and foreign objects : but, as Samuel Pearce exclaimed, in almost his last sermon, u Where is the Work <>r the Lord?" Where shall we discover the spirituality of mind, the sterling, self- denying, enduring, active, glowing piety of a former age ? Then the exterior of religion was indeed defi- cient of the elegances of a modern profession ; but then those " who named the name of Christ," bore his im and breathed his spirit. There is, it must be confessed, a sufficiency of excitement at present; but we fear that LIFT OF RAY POTTER. 256 excitement arises more from the imagination than the understanding, and affects the nerves instead of the heart. We should rejoice to see more simplicity, among both preachers and hearers, with a more steady and thor- oughly principled devotion to the irreat objects of the Christian vocation ; but we perceive on every hand too much of a sickly and languid taste, which has no relish for that which is plain and solid, and receives with plea- sure only stimulants. We confess that notwithstanding all thi-!, there is much in the present state of things to afford us pleasure, and we know that beneath this flow- ery, and, therefore, most unpromising, surface, there is a vein of " pure and undehled religion ; M but we fee] it to be an inviolable duty to contribute, in our humble is ire, to detect and ev ■ ..- glittering trifles, which to the common injury, are too often substituted for spiritual realities. 11 But to return — I now found obstacles in the way of pel, to which, while I ins an Armin- mn, 1 was an cntii r. I now began to be called a C i and this by multitudes with whom 1 have been held, as I have reason to believe, in high estima- tion, was con- of truth, and a t uncomfortable hi i of contradic- tion- hereof v. ere nothing but in- exor •• hen I undertook to ex- • with many on the great sin and unl ig the doctrines which thej were pl< ill Calrinistic, and m with them on the im- propriety and wickedn g the tain docti . with this reply — I learnt it to plea i guil f . 1 abhorre itrn- ment of pr i the i, althou ' i*g, as any Arrniu ju plainly that the 256 LIFE OF RAY TOTTER. system of doctrines which I then found to be truth, the plain revealed truth of God — I say I saw that tern was calculated to stir up opposition in ihe selfish proud heart of man, that every particle of it was directly contrary to the feelings and affections of the unr< erate, and to Christians too, so far as they rem fish and unregenerate. I was grieved at my p,ast lolly, and was, I believe, truly humbled before God. I resol- ved to endeavour to do all that I could in defi nco of the truth, which I now saw to be almost universally trn underfoot, with but lew faithful advocate*. How plain I now saw my former blindness, a:id that tens of thou- sands whom I had reason to believi Christians, were in the same state; and that Zion was bleeding at every pore on account of the divisions existing among the people of Cod, originating in a misunderstand and misrepresentation by many of the precious truths of the bible. It seemed that I could see the device of the devil in dressing up a frightful system, partly from the unwarrantable and unscriptural notions of some who had been denominated Calvinists, and partly from the false colourings which Arminians in their controversial heat had given the true bible system of divinity, and then to set up the clamour that an accession and ei acquiescence with the truth was an assimilation to this horrid picture. I think that I now felt a zeal for the Lord of Hosts beyond what I bad ever felt before, and a desire to be valiant for the truth in the earth. It v.;; ingly painful for me to gee man robbing God < glory and not willing that he should reign and govern the universe — representing his holy and benevolent sovereignty to be wicked partiality and unfeeling cru- elty. Certain persons seemed to be full as industri- ous as ever I knew them to be in any benevolent u% taking, in representing my sentiments in a most unfa- vourable light to my brethren and dearest friends. An attempt was evidently made to .alienate the church from me or t<3 produce a schism, by the alarm- ing tale of my Calvinism. But fore sed be the LIFE OF RAY POTTER. 261 sent, hibited the most beautiful vessel ima_ able. It was covered with inscriptions, and lie was con- vinced that it was incalculably valuable, and composed of materials more precious than any thing else in the universe. This was the principal part of the dream, and the interpretation which lie seemed inclined to - that the old " Squaw" was the representa- of Arminians and others, of what they call " Cal- vinism," and that her being in possession of the in- iied that notwithstanding this litful portrait which is drawn and held up to terrify the u many of those who are called Calvinisti got the truth — yea, they bear the i* the Lord ! I thought the interpretation ve- propriate Reader, I would advise you not to turn too quick i a man merely because lie is called a Gal- en if Calvinism has been so represented to yoi a* to a;>i isagreable Squaw 91 to my brother, in his dream. I determined, not- withstanding the clamor which \ it me ccount of my chan entiments, e the o, and go to Christ, without the camp, bearing his reproach. God in men up many friend*. Not on!; church under my i erally continue my iate Baptist church in Pawtucket, i with their pastor, 1:1am r me iViei; tian trials. '1 rom the i ition that I felt a I ■ into the place, thinking it almost lawful to bang people who were Call 1. — 1 !• i k)d for their kindi I c nn t'» mention the name 262 MFC OF ray totter. whose kindness and affection manifested to inc I trtut will be commensurate with my existeu Soon after I became established in my mind on trinal points, I concluded to publish a work on the perseverance of the saints, which I commenced and continued writing as I had opportunity, and which finally completed and issued from the press in July, 1827. The arrangement of the work was in two parts — 1st, to answer all the objections which I had heard urged against the doctrine — and 2d, to prove it to he true. I had the satisfaction of this work's receiving the approhation of those whom I consider competent judges. I have already transcrib- ed the commendatory remarks from the Religious Messenger, (sec page — ,) which was at this time published under the patronage of the Rhode-Island State Convention, and edited by Mr. William Goodell, present editor of the Philanthropist and Investigator, published in Boston, a man of superior talents, and an able investigator of moral and religious subjects. Be- sides, I have reason to believe that it has been instru- mental in the hands of God of doing much good. Ar- minians, however, or some of them at least, could hardly pardon me for publishing it. About this time I felt it my duty to preach very pointedly against the doctrine of universalism. I could not be content with the course pursued by most ministers '\to let it alone," but c rig it to be ruinous tothe souls of men, i genial with tin f the carnal heart, and foi embraced by multitudes who wished to live in sin ami still i ! to me my duly plainly and iin- nredly to point it out as the doctrine of the devil and the sure destruction of all its votaries. This stir- red Up many of its an, a spirit of hatred against me, which tl made manifest (many of them at least,) in their con- duct. They seemed disposed to injure me if possible. They would attend in crowds to hear me preach evi- dently determined to find fault and would frequently misrepresent what I said. One evening, it being the LIEE OF RAY POTTER. *## it evening in the year, I was expatiating on the aw- ful subject of eternitv , and when speaking of its dura- tion, mentioned that I was not long since in at one of our stores, where they were burning Lehigh coal in a small stove, and made this remark to the clerk, "Sup- pose our earth were one solid mass of coal, how loner would it take to consume it all in this stove." I men- tioned in speaking that although this would take an innumerable number of years, yet after the whole fhould be consumed, the length of time would bear no comparison with eternity ! eternity would be but just begun. Some of them went away and said that I stated that after a sinner had been in hell a thou- sand years, take him out and put him into a stove made red hot with Lehigh coal, he would freeze to death in a moment!! I understood that the author of tins was a man who sometimes tried to preach unirersalisro. At any rate it was published in their paper at Prov- idence. Many such silly lies were put in circulation! with an evident disposition also in many to injure raj moral character if possible. They literally g gnash oil ine with their teeth. Not all however, who were professed universalit 10 were my near n< l conducted werj differently and have done me many kind nliices, for which 1 feel thankful. God enabled ine to maintain my stand for the truth, and notwithstanding some of my frien 1 to tremble for feai >uld swallow me up, yet many stood by me and held up my hands i n the hour of battle. Some of my friends were for the i% letting alone plan," for <>uld lose pome re in the habit of bearing me preach. M> ai nerally was thai by til 1 would pi ! »ty> . t, it being the place of his nativity, and where a number of his relatives vet remained. Among these was a brother by the name of Stephen Cole, who had been entirely blind for about seventeen years, but who nevertheless was reputed eminently pious and an efficient and useful member of the Baptist church in Sutton. Besides, not- withstanding his total blindness he laboured constantly, would make baskets equal to an ; . and by the persevering industry and prudence of himself and v. he had acquired a convenient house for the residence of himself and family, with other appurtenances. This man came to the house frbm which we wen 1 about to take our departure homeward, early in the morning, to bid us farewell, ccc. and after a few moments interview expressed himself to this amount: That he never had been in the habit of giving much heed to dreams, but that he dreamed a dream about two years since, which had been more in his mind than any oilier which he ever had. He said he dreamed that he and his family were in bed and the Lord Jesus in his human form came into the house. Some conversation took place in relation to the missionary plans, and in a short time lie departed LIFE OF RAY POTTER. 265 and made his way towards Providence, while he (Cole,) followed him and soon found himself with the Saviour walking down Providence streets. lie said that the town seemed to be much given up to pride and worldly pomp, and that superfluity in dress seemed to be the pre- valent evil and awakened the displeasure of our Lord. Presently after reaching about the centre of the town the Lord Jesus ascended to a conspicuous place, and began in a most awfully solemn manner to reprove the people who gathered around in crowds, for their sins Such preaching he said he never heard, and it seemed considerably aimed at their manner of dressing and liv- ing. After he finished his testimony he descended and turned to Mr. Cole and asked him if he knew of any one in these legions who would receive his testimony and entertain him. Me told him he did; he knew a man by the name of Potter, who would. Immediately he said our Lord took him by the arm and led him away some distance to a house where the person just alluded to stood ready to receive them and gave them a hi welcome. When he came to describe the house to which they went, I was -truck with astonishment, for it seemed ex- actly to answer the description of the one where I resi- ded. There were some peculiarities which made this more evident, particularly the manner of entrance — the Stairs L r, u!ig up on tDe ou* side &c. Besides, he - when lie had the dream ne had never heard of me, and was acquainted with no person by the nam- Potter. He said when 1 came into the neighbour" hood it renewed the dream in his mind, and be ma ed to he forcibly impressed that I was the peTOM whom he dreamod <>f. Not long alter, he made a visit to Pawtucket, and when he come to ascend the stairs into the house vrbere I lived, he seemed remarkabh affected, and fall assured that it was th< where he dreamed of being led by the Lord and • .ed. ablished in my present the doctrines of the gospel. I bad increasing views \v I own tm\ which I h experienced, I know it to describe, in coi ue mirror, the una Ian ■: i of the Ai mini an is, which es kind allowances, ^fec. But notwithstanding had of the native depravity own heart, which 1 . i r. era of tears t<> ran down mj I can say a.~ in the presence of God, that I do not • my hope of salvation has been shaken for a tour or five j < ce I was (for I consider it a merciful deliverance) the Arrainian system. I dont know that th< lent credit, but that is nol but to write the truth. Although as 1 already Btated, 1 have had soul humbling vi y own vileness, almost constantly ; yet notwitb- this, 1 have not, t.hat I know of, seen one bat I could realty doubt my eternal salvation — and this confidence and. assurance has arisen from a s, of at times being the subjc< ions - of heart. One thing-. I know that I have not served Cod from inercinary hopes of heaven or slavish of hell, or of being finally lost, during this time, ed him at all. Many of my A r mini an friends have observed to me that they should think that 1 should be perfectly hap- py, ifl were sure that l was a Christian, and at the same time believed that < «< ry real Christian will fin- ally be saved. My answer is, that undoubtedly I should be perfectly happy, if i were perfectly and constantly holy: but to tell about a Christian'- I < happy any further than he is holy, is tome, at le strange talk. It is impossible in the nature of thii Ymi may assure him of heaven and eternal happiness, and yet if he feels in any degree unlike God, he will mourn, and be distressed on account of it. lie n< can be satisfied until he awakes in the likeness of hid Redee: L*FE OF RAY TOTTER. *) how I have, during this time abhorred myself, wl .n r the iaconsistaucy of my heart, its remaining e wickedness and deceitful ness. Howcl \y liave I seen that nothing short of the determination of the great God, who is omnipotent in power, would ever bring such a perverse wretch to heaven. I have tired alone and wept aloud, being unable tin of God and hi< right- . all tin 1 it lie believed he G host to preach the gospel, and I . and • • 868 Mi r OF i!\v in. i i ci:. • of doing good, and at tin* mum ti tie place, because he feared coming to want n limrr, betrayed a great lack of Faith in God, and n Bttrelj demonstrated that Ik* put more confidence in mortal man, than in Him who made "the worlds." — Atthesame time let ua remember that a people who will let a minister of the gospel want tor the comforts of life, while labouring among them, if it be in their power to render him assistance, \\\> of the people, to whom he preaches : yet, it as ill be- comes a people to neglect their minister, and Buffer bis mind to be embarrassed with pecuniary difficul- God will undoubtedly make it manifest in the ^reat and solemn day, that the distress manifested by many on account of the clamor against hireling preachers, originated in that fruitful source of all evil, •• the love of money" — And while many hireling preachers will undoubtedly be denied an admittance into the heavenly Jerusalem, multitudes of selfish hearers will also undoubtedly find that no covetous man who is an idolater, hath an inheritance in the kingdom of Christ and of God! Let ministers and people remember their mutual duties. For my own part I have thought no minister was ever blest with more sympathetic, kind, and affection- ate friends and brethren, than myself. The church of which I had the care, although generally not in af- fluent circumstances, have nevertheless loaded with favours, and, with perhaps some individual excep- tions, unceasingly manifested an anxiety for my com- fortable support, which demands from me never fail- ing gratitude and esteem. In reflecting <>n the goodness of God to mc, and the kindness of my brethren and friends, and at the same time realizing myself to be unworthy of the least of the favours which 1 have received, my >oul is frequent* LITE OF RAY tOTTER. ]y humbled within me. Surely I have made poor re- tarns, and have reason to repent of my negligence, stupidity and inactivity, in dust and ashes before God and man. Within two years both of my kind parents have been called from earth, to try the realities of the in- visible world ! My mother, as I have already men- tioned] was first taken. I had always thought 1 would be almost insupportable for me to part with my parents, and when 1 was notified of her sickness, which it was thought would be unto death, and while making my way to visit her, and also, when first cn- Bg the room where she lay sick, and puntfflg ith, I was exercised with feelings that are known only to those who have parted with parents most af- tion&tely dear to them ; but finally grace triumph- eJ^or a sweet heavenly spirit seemed to fill the very :j where she lay. Never do I recolle ing a soul more calm, serene and triumphant in death, than hers appeared to be* Alter the iir^t flow of nai >sided, 1 asked ber how site felt in her mind, and received the following, in in answer. Said she, the day that 1 b appearance of another >.:ji of snow, which is naturally i 10 much] and it is now »w, but I reflected on it for a moment, and could with all my 1 say — If it storms, it will be well, and if it is -her, it will be well — 1 1' i am sick, it will be well, and it' 1 enjoy health, it will be Weil — 1 < % 1 li\c it will be well, and it will be well if I die ! — 1 felt ever since, and <<> do i feel now then wished me to pray with her onC6 D] which I accordingly did, and returned home in or- der t<» bring my wit. her in the morning, but iu \« r ian her more, ab\c | Bhe died most sweetly and calmly in t he 61 c in Bg, The w huh: famil \ - ed supported beyond their most sanguine axp< lions, under this dispensation in the removal «»t 270 urr. of kay pottkr. of the lovliest earthly friends that most ever lived. — O the value of religion, in a dying hour, not only to those who die, but to friends who survive to wit- ness the scene. The following lines in rhyme, which I mostly penned down about the time of my mother's death, although they make no pretensions to being good poetry vet are somewhat expressive of the scene, and thB-eadcr will therefore pardon me for here introducing them. The wrap at the door, we all heard as usual* And the door, it was open'd with alacrity too, Come, stranger, come in, (for we knew no refusal,) Dost thou seek refreshment or to tell something new? I'm thy Father's hir'd man quoth the serious stranger, And come on an errand both solemn and sad Thy mother, thy mother, if sick and in danger, To see thee once more would make her heart glad. And is there some hope, (for I wish'd so to have it,) tell me, pray tell me, is there hope of her life, To me her life's precious I pray God to spare it, Ah, how can I witness her last dying strife. 1 thought of my childhood, and my mother's sweet counsel, As I mounted the steed and rode over the plain Ah ! how can I give her the last solemn farewell, Who always stood by me in sorrow and pain. 'Tis my mother, my mother, (how dear is a mother') That used to console me in the dark trying storm, Now 6icknes6 has seized her, I fear now t'will sever My mother far from me no more to return! And I thought of the days of my youth and my boyhood The counsel she gave me and the tears that she shed, And the prayers offer'd since I grew up to manhood, That heaven would bless me, that my soul might be fed. LIFE OF RAY POTTER. 2~1 And now must I lose all her counsel an 1 kindness, All ! no more must she visit my humble abode Must death close he: eyes that beain'd with such mild- nesi When she told me of heaven and marked out the road Thus the steed mov'd on swiftly to the house of mv father, And the door it was open'd by brothers and friends I gaz'd oo their faces, and they look'd at each otiier, And silently told me she's near to her end ! And has the time come that dread solemn hour, T'forebodiog of which has long made me mourn, When my mother must yield to death's dreadful power, No more shall I see her while here I sojourn? Thus thought I in silence while I warmed my cold fingers, Preparing to enter the room where she lay, And to see her on the brink of eternity linger, To comfort her soul und to hear what she would say. And I thought I'd not weep when I went to her bed side, For she could not endure that her children should mourn, So I braced up my bosom as I set by the fireside, Then made my way softly to the dark solemn room ! And I entered the door and cast a look at her, O, nature then faultered, I cried like a bain*, My braces were gone and my ship lost her rudder, But 1 wiped of the tear when I heard what sbc laid Tor she talk'd of her comfort which religion imparted. To her BOOl 01 she lingered and panted lor breath, And told me to weep not ii she never recorer'd For grace reigned triumphant o'er Marrow and death I ^•-> lifl or n.vv POTTEP, Thai died my dear mother, but lei me not murmur I'll meet her I trust in the regiouf above, Where BIB, pain, and death does never disturb her, And where \vc shall dwell in an ocean of love ! About one year after the decease of my mother my father followed her. He had for some time previ- ous to her death been out of health, and after taken seemed rapidly to break down. His death how- ever, was rather sudden and unexpected when it took placet &nd I received no intelligence that he \ thought lo be near his end, until the mesi note with the news that he was gone, on the day too that I was expecting a visit from him. He never appear- ed so strong in the faith as my mother, yet he expj scd great support and comfort in religion as he was gradually declining and travelling down to th< and rejoiced in the hope of resting with God in I en, where he trusted, lie said, that he should meet Ins wife no more to part, or wftr ds to this import. His moral character through life I believe was irreproach- able. The following is an obituary notice of hi> death from the pen of Judge Howard, a respectable citizen of Cranston, who had for about thirty year- been his near neighbour : 11 Died in Coventry, on Friday morning last, Cot. Andrew Potter, aged 67 years. In the d< rela- tions of life, and in all his dealing with his fellow men, he kept steadily in view the great principles of virtue and religion; and by his suavity of manners, the be- nevolence of his disposition, and his many acts of kindness, had gained the esteem and respect of all who knew him. Although wasting under the influence of disease for many years, and to add to his afflic- tions, deprived of the partner o,f Ins cares and the soother of his sorrows, yet he uttered no complaint, but sought for and found consolation and support in the Christian religion, of which he was a worthy pro- ISOr. Having lived to enjoy the satisfaction of ing two of his sons ordained to the ministry and atten- MFK OF RAT POTTER. Q73 lively listened to as preachers of the gospel, he had no desire to prolong his stay here, and could welcome death as the end of his sorrows and the commence- ment of never ending felicity. 4 Let me die the death of the righteous, and let my last end he like his. 3 Xot lon^ since, the Rhode Island Quarterly meet- ing acted over the same farce in relation to the Cran- ston Church, that they did towards us ; the circum- stances were substantially as Allows : The Cranston church excluded live members, one of whom was the clerk of the church. He peremptorily refused to give up the church hook, before and after his exclusion, hut called himself and those who were excluded with him, together with two members who were before ex- cluded, and also a very few others who were prevail- ed upon to join them, "the church," that is, the orig- inal church. The Free Will Baptist Quarterly Meeting seem to have approbated them in this con- duct, for they have received them into their connex- as the Cranston church. Now this very same clerk represented the Cranston Church as having 265 mem- bers at the annual meeting of our Conference at Paw- tucket, about two yean Bince, after which many more were added before the time that he was excluded, making the total number over 300, yet he now coj forward and calls himself, with these few members, (tiie mo>t, I understood by the Rev. Mr. Tobey, winch they pretend to count with them at the lime ' ived, being but about 40) the church ! A rid n - fuses more irer to give up the property of the Cran- ston church, viz. their book winch they had entn to his care. And tins conduct the Quarterly y\ ing approbate. 1 should not have stated tin- bad u not been f<>r a which transpired the other day, which I shall here mention. Being on a visit to the neighbor- hood of tin- Nightingale I a Smithfiela, and falling m company with - <»!* the m< the Cranston church, they stated thai a Pree Will Bap- preacher by th f J din Vcndiaw, had paid 2" 4 LIFE OF HAY I'oTTER. them a visit, and evidently tried to disaffcct their minds towards t he church of which they were ru- bers; vindicated the cause of the excluded members before mentioned, and furthermore contended that they were the original Cranston church — and m impudently asked one of them, Mrs. H , if she had gone off with Elder T *s party, or words t<» that import She answered that she hail not g< off with any body. Well then, he said, you are B member of our church — .-lie answered, No, 1 am in r a member of your church, I belong to the Cram-ton church, where I iirst joined. Now such an outrage on common sense, plain truth, scripture discipline and every thing else almost w Ji is good, looked to me so abominable and disgusting that I could not forbear making this statement — and this individual is not alone in his statement neither. Now suppose, reader, that a Town Clerk should he displaced from his office and still refuse to give up tin- records of the town, what name would be given to such conduct ? This man I understand was first turned out of the office of Clerk, before he was excluded from Church, and refused to give up the records of the Church when they demanded them to be placed in th< hands of his successor, and set at defiance the power and authority of the church. Do tho Free Will Baptist Quarterly Meeting intend to pursue this course in this country, approbating and encouraging refractory individual members in the churches of other denominations, in not submitting wholesome church discipline, and in withholding pro| - erty when demanded which the church may have en- trusted tot heir care ? One of their principal men once told me that he did not wish for a much better recommendation than an excommunication from a Calvinistic Baptist chui or words to the same import ; and this conduct looks if the Quarterly Meeting had imbibed the same doctrine. If I have not stated facts, let it be shewn wherein I have erred. Let it be denied if it can be LIFE Or RAT POTTER. that according to the statement of this very clerk him- self, there were in the Cranston church more than members; and let it be shewn, if it can be, that one eighth part of the whole are united with him : and let it be shewn also, how it is, that these few members are the church — the original church. The fact is, almost the whole of the church have been personally visited, and their signatures obtained, stating how they stand in relation to this affair ; and I promise by the grace of God, if I can wield a pen and am not otherwise hin- dered in divine providence, that if the Free Will B shall undertake to vindicate their proceedings in relation to this affair and not give a correct statement, that ten thousand Pamphlets shall be forth coming in due season, for gratuitous distribution, in s i the truth : / too, by an overwhelming ma- jority of the Cranston church who irerc members at the time the difficult J took place. I feel an at: nient to that church, and moreover, I am determined by I mce of God's grace, to bear my testimo- ny against iu< ;h proceedings. It 1- totally destructive of all church government and discipline, and strikes at the very root of the testimony of Christ and his aj tie- in relation to tin- subject. These members a' 'ngthem t canon- (y hi considered <■ /church, and most certainly the leading one- w. ;•■• BXClu and the!. any man or set of men to say that tin", are the original church, and to make tin- a pre- tence for keeping ]tht property of the original church, induct whi I e the candid reader to nan:' entlyaj he can. If the Free Will Baptist ternnned to pursue thil track they will til d one man at least in tie nfl who v.ill not how tc them • / thini No doubt but tin- testimony will add t<> my foi ■ins, in their view t and 1 shall now, .f possibli •idered n rigeral and ob If ! could only become intend th mere handful oi 270 i. in: ok ray roTTF.n. church, are the church, in opposition to eight or ten times their number — that the clerk of a church is war- rantable in keeping the property of the church which has been entrusted to him, when demanded ; or thai a church clerk by carrying away the rccorrf<< doei cer- tainly carry away the church, no doubt but I should then be considered by some people a very tine man — especially it I would advocate such a theory in circum- stances when it would be a favour to OUR DENOMI- NATION. 11 He that hath ears to hear let him hear" this plain truth, that an unholy combination against the troth will never prevail, although its votaries are as nu- merous as the sands of the sea shore. I pity from my heart some individuals of the Crans- ton church who have become involved in this nflair, and have, as they think, taken shelter under the wings of the Quarterly Mieting. May the gracious God in mercy open their eyes to see the inconsistency of their conduct. I do not believe they understand by whom they are led. CONCLUDING REFLECTIONS. In reviewing my life what reasons do I find for the deepest humility and unfeigned repentance, and at the same time to adore and admire the astonishing grace and goodness of God in his dealings with me, the chief of sinners. When I consider I ran- tageous circumstances attending the early part of my life, in respect to obtaining even a common school education, I can but be thankful, that (however limit- ed my literary attainments are,) I hava, through Di- vine mercy obtained what I have. So that in general 1 hope 1 am able in speaking or writing to communi- cate my ideas so that 1 can be understood ; and this, if our ideas are good for ami thin?, I consider to 1 the most important point. SVhen I also consider LIFE OF RAY POTTER. *2i7 relative situation at the time I experienced religion, falling exclusively into the hands of Arminian teachers, and being extremely ignorant of all theological con- troversies and disputed points, in divinity, O how grateful I feel to God, for leading me, a blind sin- ner, by a way that I knew not, and in briuging me to that knowledge of the truth to which, through divine grace, I have attained. I never can express the satisfaction of mind which I have in the enjoyment of my present views of the doc- trines of Christ. I have not the least wavering, in respect to their truth, nor have I had since I first was brought to see them in their beauty, which is now some four or five years. In the liirht of that system of divinity which I now am satisfied fs (in the main) the truth, I see the ever hie on the throne of the inn- ing all in- pleasure — and although multitudes of m 5e their hearts and hands in re- bellion against his government, and bring upon them- Belvea BWift I I, yet am 1 sure that hi- shall and that Ik.* will conduct anil overrule all things in the moral and natural world, to his OWfl [ 1 of intelligent cxeatu Although clot: ind about his throne, and although there may he many things in his work . that to i t fi- creature, ed that the Ju eiVth will do right, that be is not only infinite in \\ i Dt and omnipresent, but also infinit i and h. ' iplicitlj t me in his word, with and to how in willing submission to of in I mean pUrtica] I to ■ things which Arminians and others con they saj , to be bo intol ing differ h men for his owri glory and fOOd of the uni llOUgh he deal- im ly by none. I, 1 know , tO he less than th LITE OF RAY TOTTER. the most sinful, unworthy wretch who ever lived, bar- ing requited the Lord with the vilest ingratitude foi blest al and innumerable, which I have con- stantly received, from my birth to the present moment ; &mned against light and knowledge, and that t6o st a God who lias been gracious to me in deliver- i the day of trouble, when I was ready to >mlv to ruin forever, for which I know I deserve the lowest hell, and on account of which I frequently cry out. 11 o wretcHed"iman that I am, who shall deliver i from the body of this death I M Yet notwithstanding this, I do rejoice that the "Lord God omnipoti reigneth," and am willing to be in his hands lor life and death, for time and for eternity ! J low is it possible for a saint to have comfort, in fiew of future scenes, according to Arminian senti- ments ? Suppose that it is promised in the word of God, that Jesus shall reign from shore to shore, that his kingdom shall ultimately prevail, and fill the whole earth? — yet are these things promised any m positively than that his sheep shall never perish ? — Surely not, why then may not one fail as well as th« other ! Why not say that Christ shall reign in the earth, and that the knowledge of God shall cover the earth as the waters do the sea, "IF" men will submit to him ! but it is doubtful whether they will or not, and consequently it is altogether uncertain wheth- er the stone which was of the mountains, with- out hands, shall fill the whole earth, or not : or in- deed, whether Christ to-morrow, or next year shall have one single subject <>r not on the earth — for for obtaining new ones, be may ofier salvation to this individual and he may refuse, to another who also rejects, and so on through the whole, and be univer- sally spurned ; and as for those who have become Chris B may fall away, and another, and so on with the whole; Christ he left without a seed — the church exterminated from the earth — the wicked tri- umphing and the devil reigning. I do not in this, draw wrong inferences from their premises — these things are a fair deduction — and now I sav what com- LIFE OF RAY TOTTER. fort to holy beings can there be in such sentiments ! — But the fact is, pious Arminians do not stick to their text — hut in their prayers, and anticipation future blessedness of gospel times, they unreservedly acknowledge, and take comfort from the system, which, in their heat of controversy, they say i hate — that is. that God will have a people, that the heathen shall be given to Christ for his inheritance, and the uttermost ends of the earth for his" possession: that God reigns and will reign and do all filings well : that his providence is universal, even to the number- inn of the hairs of our heads, and that not a sparrow falls to the ground without him. It seems to me infinitely desirable that the people of God try to meet and unite on bible ground. That every one take his bible, with a mind open to convic- tion, and read it prayerfully; beseeching Him wi Spirit dictated the writing of it, to illuminate bis r.nder- l ling and open to him the scriptures one to hunger and thirst for truth, and labour to know r a bidden treasure. 1 )r. B tells us that he read the bible much, on his knees, while Ik ring from the maze of error and f! doctnnr, to the views of doctrine in which he ulti- mately became established. All denominations are praying for the fcatchu see ej i to ej i ■. and for all the p< rod to he uni- ted. Now let me ask if there be n tradiction in t h«-ir conduct to then- prayers I It is not likely to me thai any denomination, <>m- 1 perfectly right, both in doctrine and or- dinances, as they should stand ; and ye1 their atta Dt tO their p;u :<> ihut til to all which i |y and reasonably al- lentiments. Let it ed that when Christians unite in the f the millennium, lljat it will be Ml thi truth* While, then - fore, we pray for the coming of tie .1 for the deal the dispelling of the tlouds of error tnaj this work, imperfect as n is, prow a blessing to the souls of men and tend to the glory of that grace which 1 trua has made the au- 13 969 LIFE OF RAY TOTTER. thor accepted in the beloved. With these desires I send it out into the world, realizing that I am rapidly hasten- ing on the journey of life, and that I must soon make my exit from time into eternity ! I implore an interest in the prayers of the reader, if he has access at the throne of grace. Those who have had similar trials know how to sympathize with me when men hate me, because I tell them the truth. If I know my own heart I feel no angry, malicious, revengeful disposition towards any living mortal. If any have injured me, I pray God to give them repentance, free forgiveness and eternal life. If I have injured any, which I undoubtedly have, and sometimes perhaps when not conscious of it, I earnestly entreat forgiveness of God and them. If any should take the trouble to peruse this volume, who never knew the joyful sound of salvation, nor the Saviour's pardoning love, O, may a gracious, and Bin-forgiving God make it a blessing to their souls, which are immor- tal, and which shall never cease to exist. How valua- ble the soul, how important to be prepared to die! Let me tell the unconverted reader that there is a divine reality in the religion of Christ. It is admitted that many of us who profess to be Christians, dishonor our profession and give the world an occasion by our walk and conversation to conclude that it is all a fiction and delusion. But however this may be, yet after all, the bible is from heaven, there is pure and undefiled relig- ion in the world, and God has still a people who are zealous of good works. We must be born a never enter the kingdom of heaven, if we die in our . sins we shall be miserable in hell forever and ever ! The door of mercy is \ . flee for your life, while there is time. fi Behold now is the accept II Behold now is t ■.." — • () that they were wise, that they would consider this, that they would remember their latter end." It seems to me important that we understand the the times. I consider that there never was a .•• in which the admonition of our Lord demanded more serious attention : " Watch and keep your gar- ments/' I think it evident that awful judgments and LIFE OF RAY POTTER. 283 calamities will soon visit the world generally. It is and has been the opinion of many who have made prophe- cy a study, and I think with good reason, that the sixth vial of God's wrath lias for some time been run- ning, the principal effect of which is the wasting away of the Ottoman empire. Do we not see its accomplish- ment? Perhaps that vial soon shall have run out : Then we look for the seventh vial, which will, I think, not consist in soma local judgments, affecting some particular nation or empire, but will reach the whole •world, and more or less affect all the nations of the earth ; or rather the kingdom of Satan universally. It is said to be poured out into the air — Satan is also said to be the Prince of the power of the air, and all men breathe the air. The other vials were more local. Tiiis nation has as yet escaped national jiuL but let us not suppose that we shall not yet be \isited. I conceive that many fa wrong id< lie manner in which the latter day g the church will be* introduced. They seen) to plai imagine that the world will keep growing better and better, and the present inhabitants perhi rally reformed, and that the benevolent plans sent , with additional exertion will evai rorld and introduce the Millennium. T! to be sur irUtians do much in spreading the gospel ; and they may red that for every Lght motive, to build up the Red.em- i in the earth, they shall have a rich re- ward — anil they may be the I But after all, I think that we are wai from the tan moat in i judgments await tl I throughout the whole the introduction of the Millennial morn, which h . len up«>h Noah. the following proph i hich I w ill present ai i u riter in tic I FtiC thci with some of the Dally intei which it seems to me are very appropriate. LIFT OF RA1 • I I .ilm, the Father - mine inh< i I the utter- mosl parti of the earth for thy possession." Tbia is usual!} i sidered as ■ premise which relates to the Millennium, ai quoted in : such; but probably in most cases oodei impreasioo of its 1 > • • i 1 11: a promise that mankind g< neral converted, and become the willing subjects of the ! Christ. But thi< last conclusion must be drawn without much re- flection ; for it immediately follows," Ihou shah break them with i ofiion; thou shalt dash them in pieces like a p- ' . ing, but destroying them. ■ The prophecy of Isaiah contains much that relates to the Mil- lennium. From the fJOth chapter to the end, that aj ; the principal subjecl of discourse. In the 63d chapter, the Church — " Who is ihis that cometfa from Edom, with dyi froin Bozrah ? This that is glorious in 1, travelling it greatness of his strength ; " And the Lord Jesus answers. u I that ■peak in rightec the Church i terefore art thou red in thine apparel, and thj like him that treadeth in the wine vat ? And .' ! trodden the wine press alone; and of the people there was none with me; fori will tread them in mine anger, and trample in my fury ; and their blood shall be sprinkled upon m\ and I will stain all my raiment. For the dm* of vengeana is in mine heart, and the year ef my redeemed is come. And 1 will tread down the people in mine anger, and make them drunk i:. fury, and I will bring down their strength to the earth." Tin Df his redeemed, the time of their deliverance and peace, is to introduced by tin; day of vengeance on his enemies. They are to -'roved, not converted. " r l n Dt is thus spoken of in the 19th chapter of Rev- elation: u Let us be glad and rejoice honour to him; for the marriage of the Lamb is come, and his wife hath made her- self ready. And he said unto me, write, bl cased are tiny which are called unto the marriage supper of the Lamb. And I heaven opened, and behold a white I Dpon hirn was called Faithful and True ; and in i doth • and make war. II i> i f fire, and on his many I rOWnaj and he had B name written that no man knew but he bunself: and be was clothed with a venture dipped in blood ; and h i ailed the Word of (iod. And ii inies which were in heaven followed him upon white hi clothed in tine linen, white and clean. And OQl of his mouth goeth that with it he should smite the nations ; and lie shall rule them with a rod of iron ; and he treadeth the wine | of the fierceness and wrath of Almighty God. And he hath on bis vesture and on his thigh a name written. I a»d Lord of Lords. And 1 saw an angel standing in the eon; and he cried with a loud voice, Barfing to all the (owls that fly in the midst of hen en, come and gather yours* ! r unto the supper of the great God; that ye may eat thetlesh of kings. LIFE OF RAY POTTER. 285 and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. And I saw the beast, and the kings of the earth, and their armies gathered together to make war against Him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. Those both were cast alive into a lake of fire, burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth : and all the fowls were rilled with their flesh.*' Then fol- lows, in the next chapter, the binding of Satan, and the thousand iota. The Millennium, then, is to be intro- duced by this great and terrible destruction of the wicked, and not by t/i .on. • 1 i ire connected together, in the Gfith chapter ... •• U'joice ye with Jerusalem; and be irlad with her, all ye that love her r joy with her all ye that mourn for hrr. For thus saith the Lord, behold, I will extend peace to her like a river, and the glory of th kike a lowing stream. Dfl whom his mother romforteth, so will I comfort you ; and • in. And when j your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward bii - 1 his indignation toward hi- For behold the Lord will come with tin-, and his chariots like I whirlwind, to render his : with fury, and hi 1 id by rord will the Lord plead with all flesh ; and the slain of the -nail be ma: re connected together in the 24th chap- ter of Faiali. M Behold, the Lord mi nth empty, and maketh it waste and tuineth it upside dawn, reth abroad the inhabitants thereof And it shall ha, as with the peopV with the pi i with his D With the maid, so with her miltreai ; a< with the I i'h the sel- La ; as with 1 1 1 • lander, to frith the hoi \wih the I 10 with the girer ofoaorj to him* Tito land shall be utterly emptied, and utterly ■polled; tor the Lord i D this i a mournetn, and fadeth awai id fadeta away ; the b guiab. The earth also is defiled under toe inhabitants tl greeted the token I the that dwell ti re ihw ia- habitante of the earth \ y ai%dftwm \ i i ill be th. pm- -— •• Whan thus it ihall be in the m .1 a< the iniz grip* i when the \ I II lift up their lor the uiaj.-ty of the Lord, they shall $86 1 1 r j - Of r:.\v totter. V I. rd in tiie i the name ofthc Lord < ! From the uttermost pari ofthe earth hi . t<> the righteous. Hut I said, mi leanness, rnj Nan: unto i treacherous dealers have dealt treacherous!) . the treacherous dealers bare dealt very treacherously. Fear, and the pit, and the snare, are upon thee, O inhabitant ofthe earth. — Ami it shall come to pass, that he who Aeeth'trom th< tin' fear shall tall into the ])it ; and he that eonictli up 0U1 ol the midst ofthe pit shall he taken in the snare ; lor tl i from on high an- open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reed to and i'ro like a. diunkanl. and shall be removed like a cottage, and the trans- -»n tin reof shall be heavy upon it ; and it shall nil and And it shall come to pass in that day, ihat the Lord shall punish the host ofthe high ones that are on high, and the kings ofthe earth upon the earth. And they shall D< i. t. as prisoners are gathered in the pit, and -hall he -hnt up in the prison, and after many days shall they he visited." '1 shall he shut up in the prison, where the souls of the wicked an", till the time appointed for the resurrection of the body, and the 6nal judgment, when the}- shall In- \ isited according to their w I with their full and final punishment And the prophet adds, "Then the moon shall he confounded, and the sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously." 7//'//, that i<. all* r this destruction ofthe wicked from off the earth, the Lord shall i over his people gloriously, and the church enjoy her mil- - ofscriptui indantry evi- dent, tiiat the Millennium is not to he introduced. by the gradual in □ till it tills the world, brings all mankind under its influence < )u the C< utrar\ . th» ureat - of mankind, at the time of its introduction, will be I God, and will have reached a high pitch of wickei will perhaps have nearly swallowed up the true church ol Christ, and have begun their song <>f triumph at its anticipate d tinction, when the Lord willsuddenl) appear for the i ol' his people and the dismay and overthrow ol hi- enemies. " As it was mil, II it be also in the days ofthe Son of Man. They did eat, they drank, they married \. were given in marriage : until the day that Noah entered into the ark ; and the tlood came, and destroyed themjall. Likew i Jt waain the daysofLol ; the) did eat, tiny drank, they b< sold, they planted, they huihhd ; hut t. j that Lot if 2>ouom, it and brimstone I • and troy ed them all ; even thus shall it he when the Son of .Man led." u Behold I come quickly,'' saith the Lord, let ui lay nj> a good foundation against the time to co LETTER TO LORENZO DOW. Rev. Lorenzo Dow, SIR — A few weeks since, a late publication of yours fell into my hands, entitled " Omnifarious Law Exem- plified, or How to Curse, Lie, Cheat, Kill,&c. according to Law," and I found by perusing the work that you had lectured on what you termed, "The Law of Nature, Common Law, Salt Water Law, Fresh Water Law, Jocky Law," and sundry others, and although you did not formally mention the "Masonic Law," yet I observe that it claimed .substantially a prominent feature in vour book. I readily acknowledge that [ was not at all pi ed with your disquisitions on Masonic Law; I fa therefore thought it expedient to suggest to you a your candid attention. \'> i ul ice, I took one n specu- lative Free M ls nry — to this step i was urged by th ind although I acknowl- e, that all thin£ . 1 consent d to go for- ward and join the fraternity — yet I am confident that I ►aid have taken thi< step, but for tli' entreaties of oth< rs and the i inch made to me I mo- tion, exalting it very highly in th pure morality % in handmaid to religion — benevolent in its obj< and i >u in respect u> so mi' difficult subjects in I & . I rved, and un- initiated. I do ii idea that was then tan jht me in n principle In ep what M LETTER TO LORENZO DOW. was taught me secret, and the penalty in case of break- ing that obligation, I do remember. I never, after l< ing the lodge, gave the sign of an entered apprentice, nor do I think that I could have given it one hour af- terwards, correctly. I was tried by a Master Mason on this, some three or four years ago, and could not recol- lect scarcely any thing at all on the subject. I do not know that at the time, I conceived that there was any thing very iniquitous in the principles inculcated in the first degree — but I was considerably tried in respect to the manner in which I was inducted, the obligation which I had taken, and the penalty of that obliga- tion, &c. This I mentioned to a Royal Arch Mason a few days afterwards, and being also with the conduct of some Masons, in relation to other subjects, I went no further. Some three or four years since, before the Morgan excitement commenced, I was advised by some of my masonic friends to advance, and thought that 1 should, but in the providence of God was prevented, for which I now feel thankful. The secrets of Masonry, therefore, excepting the ob- ligation and penalty, I shall never reveal, from my i personal knowledge, for I cannot, if so dis| .ing no distinct recollection of them. Since the i citementon the subject, I have had very serious exerci- ses i d to the course which duty dictated lur me to pursue. Nor did I I !. termin- us until the perusal of your pamphli eek, entitled M Omnifarious Law Exemplified." 1 had in- deed before, when I had I knti-MasoBfi" con- demned by vi hoiesale, as men of no principle, vagabonds, perjured wretches, &x. by some Masons, been aln ready to come out and bear my testimony against such unhallowed conduct ; yet the reflection that many valu- able members of society were numbered ai with many brethren in Christ, whom I highly esteem- ed, whose feelings would undoubtedly be hurt in conse- quence of such a course, together with the great ques- tion whether it was duty or not, and in addition, I must LETTER TO LORENZO DOW. 3 also own the fear of man, of reproach, and of slander, being also thrown into the same scale — it preponder- ated in favour of silence. But when I came to per- use your book, just now alluded to, and find such lan- guage as this, evidently alluding to all who had renounc- ed Masonry, viz. " Those persons ?r,ho publicly avoir that thty are perjured men, or else impostors, can have no claim to public confidence ; but must appear in their i rut character as liars, taking their word fur it ; which justia : of course, having destroyed the force of moral obligation from their minds, ichat trust or confidence can be placed in them? JL thinks they must feel like Cain ! Afraid of their lives ! afraid of men — and go into voluntary exile." I say, when I come to read this, together with your giving Anti-Ma- sons the characters of Judas, of the Pope, of the Inqui- sition of Spain, &c. " JT then * believed,' and therefore 4 trilT I speak." [fyou Et6k me what I believed, I will frankly tell you that 1 believed and felt fully satisfied that you were advocating a bad cause, which I also expect to male; appear in the sequel to every candid reader who may yet entertain any doubt at all on this sub; fore 1 proceed, however, suffer me to remind you that in early life, and in more advanced years, I entertained for you great veneration, for yourapparent disinter in ti. God and humanity : and although I be- came, some time since, satisfied that you were erroneous in respect to some of your theological id I still highly esteemed you as a Christian and a man ; nor do l denounce yon as entirely d that the stand which you have taken, in respeot to the mry and Auti-Mai ruth — the law of love — the law of Christ — the CMin- i law — the In Hire — and, wrong in the itof nature's God, I do not doubt Whether it be >r their la ta, is another q it stion, which may be more fully developed in the sequel ; ure with me, that you . ed in the sight of heaven and earth, for the statements winch yon have madeia relation to the Y 4 let; subject in question ; and the more so, as you have po.v liderable degree of influence with many in our country. O Lorenzo, is this you. You, * have complained so much of persecution — You who wrote so much against bondage, ecclesiastical and political. 1 say, is this you, now denouncing Anti-Ma- sons by wholesale, and comparing those who have re- nounced Masonry, without any qualification, to Judas. Iscariot, Cain, &.c. and representing them as liars, « u have destroyed the force of moral obligation on their own minds," perjured persons, &c. In the name of justice, in the name of truth, in the name of virtue, in the name of religion, and of religion's God, I beseecli you to forbear. But I wish to call your attention more directly to the merits of the cause at issue between us. And I begin with this question — this plain question — tin- question which needs no sophistry to state, nor more than ordinary intellect to understand it. — " If a man promises to do wrong, had he better keep his promise or break it?" Or which is the same thing— " if he take an oath to do wrong, had he better persist in bil oath or renounce it '?" Now you, and every other man, woman and child who have any conception of the immutable difference 1 i ;wcen right and wrong, know that there is but one plain correct answer to these questions; and that is, that it is an obligation that we are under, a moral obligati an obligation to otir God, t<> our country, to our fami- lies, and to ourselyes, to renounce doing that which is wrong, however we may have f>n • awfully" (I think this the most applicable term,) promi that we would not. And if the circumstances attend- ing making the /< ependently of that which it binds us to do, renders it iniquitous in taking or re- taining it, we are bound to renounce or denounce our conduct in that aho. This is the truth, Lorei. (J5^and yon cannot deny it. Deny it if you can ! ^ >u dare not deny it directly, but you do deny it indi- rectly. You deny it in your statement which I have LETTER TO LORENZO DOW. f already quoted. You represent those who have re- nounced masonry as the most vile wretch rth, and solely on this ground too. Yes, although their character in every other respect may he as unspotted as the clearest and brightest luminary in the neaveus, yet this, in your estimation, (and I am sorry to say that the same spirit appears to he manifested hy multitudes of the craft,) is enough to damn him to the lowest hell ! ! Tin- institute him a traitor — " a per- jured wretch ;" to fix upon him the character of " be- ing- dead to the force of moral obligation ;" " unwor- thy of public nee ;" " a Judas, and a liar." — Loreuzo ! — there is a righteous God, and there is an awful judgment, unto which you and those who are ljutors with you in this work of defamation and ire fast approaching; where you will m i which you have indiscriminately condemned as heiu^ actuate! by the -, for haying renounced masonry, face I i an _ . and it i^ possible that i find that inst< uing the charac- ter wiiicli you now ^i\ e them, and I>ec:i I by the m it ices whi in white raiment, having ibnlation ; and that in renoun- b •;■ C Ml - duty, and to answer a i 1. Do i ippose, Lorenzo, ' that ad m thinfa nothing in 1 1 and principle - >nry t ! i it need disturb the miti I <>f a < wh i baa • of the fraternity, \ et that • nht- A i I u lly m • i li'L - ren >uncc ! it I a i I pri jion, will with anj other ste idfast m i til Chris- lorn. Dot rest b <) \/u DOW. of those who have renounced, baring put a wrong con- struction on masonry, and drawing wrong in. which bare troubled their minds — but I shall show you plainly that the oaths or obligations of m isonry are bad, and of course not morally binding on those who have taken them ; and this from my own personal knowh sufficiently, but more abundantly from the testimony others who have travelled farther into the mysteries of the sequestered region. And, 1st, no man has a mor- al right to put his life in jeopardy, as masonic oaths bind him to do. That the masons have a law the pen- alty of which is death, I think you will not pretend to deny, and there is no rational doubt but that one man at least has had this penalty indicted upon him ; and if it be a good thing to cut a man's throat from car to ear, for revealing the secrets of masonry, why then, masonry so far is a good institution ; but if it be a bad thing thus to murder a man, then to be sure masonry is a bad in- stitution ; for that it is a legitimate to i of ma- sonic oaths, I do most solemnly declare, and you know it, and every other mason. Xow is not this the mason- ic law; that you shall not reveal the secrets on penalty of having your throat cut, and is not that penalty according to the principles of masonry considered a just one ? If not, why do they annex it? Does it mean nothing 1 — then why do they go through with such solemn mock- ing? Make a man promise under a penalty, and at the same time mean no penalty? and all thi^ as in the pre- sence of God, calling him to witness I turn it that way it is enough to blast the institution in the view of disinterested and candid men, to call on liod to wit- ness a thing, which, at the same time you are not sin- cere in, and do not mean. How far do you think this falls short of horrible blasphemy, and what kind of a good institution is this, that brings men into such a posture as they are placed to take upon themselves the obliga- tions of masonry, when at the same time they do not mean as they say, but thus mock God and take his name in vain? So that, although you say cutting a man's throat is not the penalty of the masonic law, you do not help it LETTER TO LORENZO DOW. 7 much, for you thus make it out that they engage in aw- ful blasphernrus mocking, worse than profane swearing. But the legitimate penalty of the masonic law is (hath: and you know it, and every other mason, and now mark what I say, if it be right for a person to put him- iinder such a penalty, it is certainly right that the penalty should be executed in case of transgression ; Q^chis is the truth, Lorenzo, and you cannot deny it. Now masons say that if Morgan is murdered, some de- luded fanaticks among the masons murdered him, as it is inconsistent with the principles of masonry. But / say that his murder was the legitimate consequence of the oaths of masonry, and the only excuse for the generality of masons, is, that they do not live up to their laws and principles, This constitutes the shame of the profes- of the Christian religion, that they do not live up to their principles, but in Masonry it affords their only excuse. In speaking of Morgan, you say, " perhaps that some called masons have murdered him," &c. r I say that the masonic law condemns him to death, and if he be muni must either go tO\ to their law and princi 'in 'ii to his death. This is a plajj Thanks be to God that reason to believe that there are but J m in the thing, that would be willing to walk by masonic ra but no thanks to the institution lor it at all. It 1 dent then that the promise is a bad one in the ool ntly instead of b lly binding it ought ited of Without delay. IJut ly, I wish to mention another tin: .rv are bad, if we may put hundreds who have renounced it— tJ anti-Christian. Mark that inoneof ti. :ions in C inriolabl hOQld you e\» r kii i any essential part of h i will use j pun- ishment, agn the rules I I of OUI J M 8 l i R NJ LORENZO D ancient fraternity, and this by pointing him out to world as an unworthy and vicioti ing his interest, by-deranging bis business, by trans! ring his character after him wherever he . by exposing him to the contempt of the fraternity and of the whole world, but of our illustrious Order more especially, during his whole natural life." This is a part of the obligation of a Knight of the Red Cross, and as you have taken all the degrees in masonry, undoubtedly you know something about it. Need I say there never was a much more pernicious princi- ple than this obligation involves, nourished in the breast of the devil himself? Is this a ^or/ institution that binds its members to such doleful work as this ? To injure a man in his property and character, and that too as far as it is possible, all the days of his life, because he renounces masonry? Is this prin- ciple agreeable with the principles and precepts of the Christian religion ? All which I have to say, if this be religion, then the devil is a Christian ! You know that it is completely anti-Christian ; for the Christian religion teaches us to love our enemies, and to do good to those who injure us ; but this obligation binds its votaries to follow a man, although he may be as good a man as ever lived, with the most bitter, unre- lenting persecution all the days of his life. Now it seems evident to me, that the very principles of this oath are manifest in an awful degree by many ma- sons, and masons of high standing t.>,», in their con- duct towards those who hare seceded. Look at your book, where you represent sece< "liars/ 1 that 11 they can have no claim to public confidence,' 1 14 that they have destroyed the force of moral obliga- tion on their minds," and ll think they must feel like Cain, afraid of their lives ! afraid of men — and go into voluntary exile." Now here it is acted out, Lo- renzo ; such talk is an abomination in the sight of God ; nevertheless, I acknowledge it to be perfectly consistent with the masonic creed. Now that some wicked men have renounced masonry, I will not dis- LETTER TO LORENZO DOW. 9 pute ; but that does not prove that this tiling was had, viz. renouncing masonry, any more than it proves that it would be a bad thing tor a man who could not he considered in all respects, a good man, to save your life if it were in danger. But to say that many good men have not renounced masonry, is what you, nor all the masons in Christ- endom, cannot make me believe. There lias been but one man, that I know of, that has renounced ma- sonry, in these regions, and of him or his character, I knew personally, nothing at all ; I know, however, that he renounced it on his dying bed. But there are men, not far from here, who have renounced it, who. if their neighbours can be believed, are men of un- blemished characters for morality and piety. I will mention the Rev. Mr. Smith, a Congregational min- ister in Fall-River. Now 1, invseif. have heard ma- <<>n< who knew him well, not a year ago, speak in the highest terms of him as a Christian minister an gentleman. But now according to your book, accord- ing t<> the masonic erred, he must be looked npoi a perjun • or an M impostor, a liar, unworthy of public confidence, mast feel like Cain, afraid of hi- life, afraid of men, and must go into voluntary exile. 91 He m ij be afraid of his life, and there would not he much wonder if he* were to lose n. consid< the fate of Morgan : hut I do not think he feels much like Cain ; hut more like righteous Abel ; at any j I think h tilate i more to that cm' \i than that of C lin's. [ In Rer, M T,i i Wrentham, and the Revs ( Ihai lea \\ \ lately !»«• . — Men, 1 believe, of unspotted cbaractt ides which, 1 hi other parts* ^ et, hon - len m.is be real ( Ihristi and renounce m i it their dutti : J ■ • K>k, they are Ju, mOSl certainly they would not be, but would act out the verv spirit of Sa- tan. There is also a kind of a spdl put upon them their obligations, which seems to prevent free investi- gation. They feel forbidden to even examine, or in the least call in question the articles of their creed. They have taken it by the " lump," with an assurance that it was good, and they have sworn to keep it ; and now they know not what to do but to hold on. LETTER TO LORENZO DOW. 11 Now this assurance made to candidates before tbey take the obligations of Masonry, is another t ! which [ wish to consider. They are assured that tl i- nothing in Masonry contrary to their religion. — There may be nothing in it contrary to the religion of Min; men, who make it their SjtfJ / men as viciou whole world — but there is &om thing contrary to the religion of the bible, as I think I have already shewn. This, therefore, is a false assurance, and consequent- ly th >se wh i are thus induced to join it, are warrant- mcing it, if they iind it different from what it was represented. four attempt to make ns believe that the bib] been preserved in the world by Masons alone, enough to make a man laugh and cry at the - moment. It is all of a piece, however, with attempts to make people believe that John the Baptist and some of the ap i i- ras, which is calculated to impress the those who are unacquainted with the institution, that it is a religious institut fcc. I it ii was /'' n that ray mind brought up to of M iso ■ing it very probable that many Masons would think it religiod enough to save then- souls, and that it was «• al lulate I to delude men, and ruin tin er. TltUS it has got hold on the minds of many rain- pel, lately, who hai e been charmed With th • itatn.ii that it was an handmaid t0 religion, threw great light «>n the scripture* ( )U nt ; and, indeed, that there w i parts of the is which it was impossible to un- derstand without being a Mai tion being offered them, I bed into the ler, and s passing thi eon tlisb, not I f illy blasphemous, tiny havi >ut, under an oath, to keep their dis- appoint ineiit an inviolable a penalty <>f b killed. ( ) h >rt, seeing mil 1% LElTEIt TO LOllK.V/.O OoW. ami considering ii a g > o ■! instituti men went into n, have follow . and thus minis- ters and people have been caught in the snare, and it" DOthiog i ents many of them from renounci in m:/ humble opinion, the m i owning he- fore the world that they have been mad eat fool- of, Is more than they can well endure. J; is no ! thing to come down, from hem. er, Knight, High Priest, Kim;, &c. to the humble station of a common man. l>nt suppose, Lorenzo, that yon could make it out that the Masons existed as long ago as the days of the Babylonish captivity, and that the bible was ; served by them: what dors this pro?* it follow of course that the institution is a good one? 1; it follows by the «:une parity of reasoning, you might prove that every man who keeps a bible in his house, is a good man! And you will not dispute, I think, but what some who have renounced Masonry, if not all, ki the bible in their houses; so according to 1 aent they must be good men, notwithstanding you pro- nounced them unworthy of public confidence, ira] tors or liars, having destroyed the force of moral obli- on on their minds! Well, what next — why, iatmed of Masonry before you became on and when I was a little boy I dreamed that tin 1 threw down the pen and not out, and it came to p and what of that ? But it seems t<» me that you would have us think that this dream is rather an evi the divine approbation of Masonry. lint don'i you think that ulthoii the Lord, yet that Satan v men in their ep, and injects dreams into their mind.-. ! universally admitted by divines. I think it was admitted by Messers. Wesley and Fletcher, and 1 think, also, you will, without hesitation, admit the idea \ ml how then do yon know that the dream was a plan of the devil to had you, in your old aire, into a snare ? Do you think tl don't know what goes on in the lodge room ? and LETTER TO LORENZO DOW. 13 could he not whisper it to you in a dream ? I should think this worthy of attention — at any rate, if 3 dream forever that Masonry is an excellent institu- tion, I shall only consider them as idle dreams. But what next ? You seem to intimate that Anti-Masonry proceeds altogether from selfish or political motives. Of this you have no proof at all — for if some, or even the majority oppose Masonry from such principles, it no more proves that Anti-Masonry is bad, than be- cause many profess to be Christians from bad moth proves that religion is bad ; Q^r*this is the truth and you cannot deny it. Finally, on the whole, whatever respect I may have for many Masons, as men, and many too in this vil- , and however I do believe that they have never, many of them, walked by the ruies of the society; as to the principles of the institution, I must ac- knowledge that I consider them bad, and if Morgan according to M tied frith blood ! And u becomes us most certainly to remem* bet that if this be the case, and if God be righte inquisition will be mad " on tin- institut blood, ,: and those who, with their e; 1. hold on upon and advocate it. must ahulf by the conseqnen For my own part, viewing it a- I do, I feel it my du- ty thus publicly to declare that i dissent from it alto- ber. Tin-. ind( e I, 1 hare for a lo^g time dour, in a more indirect way ; hut it 1 me that duty requires that I should be more explicit than I i a. From the fate of others 1 may well calculate on my own. Fet nevertheless, let Masons point out a- a ricioufl ragabondj and endeavour to hold me up to the contempt of the whole world; yet I bai peace irhichthey cannot take away, and moreover I hare a hope which is like an anchoi to m\ soul, that I shall soon be bej ond i ! if the] should ur to pour it out upon me, even in the realyi^ of bliss, where "stOrmi mah Lnd where temptation- 1 cone 11 DOW« 1 conclude by remarking, that I hope you will not down to t| g in the remarks which have made m respect to sec* ding Masons — for let me tell you, that you and others, by such as& tions, may plant thorns in the dying- pillow! Tl, IS a righteous God. and by him we >hall soon he ar- raigned to answer for the deeds done in the body. <> it be your happy lot and mine to be found of him in peace ; hut how can we expect to die in peace and be approbated by our Judge, if we indulge ourselves in pouring contempt upon one single saint, and unwar- rantably represent him to he like Cain, and a liar, having destroyed the force of mora] obligation from his mi in 1 .' Call and see me when you come this way, that we may reason on this subject, face to i; Affectionately and respectfully, yours, &c. KA\ POTTER. Pawtuckct, June 1, 1829. ERRATA. — The following error* having escaped notice, ihe leader if reqw ' I ! tlicm with a jit-n on the martin. Page 67, 4th line from the bottom, kk 127, l2lh line from lh< 1 10, 1 Blh line from the u 152, at the endt>Hhe note, In-ii'-m ol jnd iu tht other. 1 " '• 1 'J, 2J line fittfl ■it the middle, ■ ' . 2 1. from Ioj A VINDICATION OF THE l© r 0fffi?l riNAL PERSEVERANCE OF THE SAINTS; IN TWO PARTS. - ALL OBJECTIONS WHICH TIIF 'I'THOH UAl ''>t\\ LP.GED AGALYST THE DOCTRINE \ AND PROVE IT TO BE TRUE. -7— BY RAY POTT- TO WHICH | ED INTRODUCTORY REMARKS: 0MPRI81N0 A BRIEF SKETCH OP Tin: AUTHOR'S I EFJ \K Afl il ttEl OF SEW 1 1- - BJEC1 arc dead, and your life ii l'U J PAWTUCKET : / Hot: /M I! Ml K7/4 1/ fcutvoirtutocj? licwavfcs, fcc. Being aware that the jrenerality of readers pay but lit tie attention to the preface of a book, many of them nev- er reading it at all, and at the same time feeling quite anxious that mine to this work should be read, I the the most probable way to have my desire answered in this respect, would be to connect the prefatory remarks which I wish to make, with the subject matter of the I>. k. — It is the case at the present day that there are I of opinions among professional christians on the important doctrines <>f the gospel, and the i suffers in no small degree by the unhappy prejudi< exist in consequence of those conflicting sentiment-.- -F - true that if a man who has once been attach e any particular party or set of opinions, thinks he find* If mistaken, renounces those sentiments and em- brace- more congenial with the views of some othei party, that the party or denomination, whofl - oi doctrine he favours in his change, will think he has d what lie ought to do by renouncing hii i'hifiL and receiving the truth; and do I gotoo far i 1 ing that the part] or sec( from whose view* he secedes tv apt to represent him in a* contemptibl< i poiaJ of view as possible for changing bis lentiments ; an unstable man now with them : they do not LU people shifting and changing their sentiments, but at the same tin* »n whom thev rep robate as unstable for leaving than had hit other* and to thtm, this would hare been ei ei i. and the circti med as < orthi "throughout a Now I acknowletlg • lop* 1 much in what a man's change of sentiment does consist, whether he ought to be blamed or nut : foi if lie ^) from one error to another he has gained nothing, nor the cause of truth by his change ; except he renoum e rrors and embrace those which are not so dan nl if he do realty forsake the truth and propogalr he is to he blamed; but if he do renounce error and come t<) an acknowledgment of the truth of God, he, i a change most certainly ought to be commended. — This non x can deny. But observe ; in blaming a mair for "leaving what we consider to be truth, we have no right to slander or misrepresent him. But this is too ol done — and of this I think I have reason to complain from Arminians, since I renounced some of their fai i :otions. Now I will venture to say that there IS 10 class of professional christians more apt to abound i:t acclamations of joy when their sentiments are embraced by any who have hitherto been opposed to them, and e apt to cry up persecution when any such proselyte*! are in any way spoken against by their former bi\ C?r denomination, than the Arminians, or many < •: them. e *rv change there has been some who have appeared ike much satisfaction in trying to slander me by rep possible that I have changed my r opinions tour ^v five times, so as to make me ap] contemptible) and undoubtedly, if possible, to sink m ition of all stable and substantial people ause I happened to say in my own fc * sation with thre< that 1 was - to this affect, that the idea of the - >m grace was a false doctrine, took it upon him- I a public meeting, at which, perhaps there were three hundred people, and there to slander me lly rind publickly, by representing that 1 had chai ! \ imini&W or Arminianism, I disclaim the idea tM" \ Lard feelings towards the persons of those who are of this sen: painted with many whom I love nn»t affectionately, who hc.V vis. I think, their hearts arc better than their he a iuv sentiments four times, (and the next day I understood when expostulated with upon the subject, stretched it to live or six times,) and not content with this false respecting what I had done, he took it upon himself to prophecy about what I should be — that I should soon be a Universalist,' &c. &c. Now, from such slander which i- as cruel as the grave, I turn away and appeal to the truth of God and judgment of impartial men, while 1 distinctly state and positively and unequivocally declare that / er have changed my sentiments on no one point, eithc fating to ordinances or church government, nor no pol, doctrine in christian theology more than once. For the satisfaction of candid and impartial readu will just give a brief statement of my past life, sii. first professed the christian religion, up to the pre- time, so far as it is connected with any changes from one opinion to another. 1 experienced religion I trust when I was about sev i. teen years old, at which time I resided m the town <>i Cranston, R. I. which was at that time a very barren of the country in a religions point of view. — 1 never had lead but very little in the bible, perhaps not twenty chap- ters in all my life, and indeed had never had but i little religious instruction, havi: g nevei attended meej but a few times, there being no preaching near the Hi buurhood where I resided, excepting afa in the summer season and that by the denominate D 'It bll M that I \>n< Wich a fours. ask how bat be ; ■•■ dectrine jutt hn much and direct, and do ■ >th»T CM lb* final |.< LAC doctruM i ihfl de\ il played with I la l ho.\— the only ground ol d the truth ! 1* christian! called six principal Baptists, and nearly all professors which 1 knew were of this denomination*— * After I experienced religion I th >ught ! must make a pro fessi. - these people "ere the only denomination with whom I had any acquaintance I united with them ; and I do not remember that I at that time had much knowledge about the various denominations in Christen- dom. At any rate I knew nothing about the controver- sies which arc agitated among; them. I put the utmost confidence in what ministers said, and was prepared t<- emb. \ notions on theology which were hand- ed <>: ministers and those who had prof religion before pie. — Now these people were strenuous Arminians as every one knows who lias the least ac- quain tern; and much of their preaching i- employed in maintaining that system, and controverting the opinions if those who oppose it; and they according iy ton}; care o doctrinate me right ear!)/ into the Armi- nian system of theology. They ha\e not, to \u\ \ edge, or had no* at that time any books written by anj of their own denomination on polemical divinity ; and 1 was therefore furnished with books written bv the Meth- odists—and here [ would remark that the six principle Baptists, the Methodists, and the Free Will Baptists all Arminians ; and that their difference of 0| ini m e in their different views of the ordinances of th church government* dieeipHnc, fee. — So thai a beloii i inciple B he Method the free Will rtan-i>is arid remain of one opinion, on what we generally term doctrine, but lie mU8( alter on church government and ordinances. The si\' principle Baptists hold to the Baptist mode of church government ; but they are the strictest denomination per- haps in the world, in what is termed the close commit:. ion plan. That is, they will not com mane with any who have not I rider hands*" for they hold that private :!)ers in the church must have hands laid on them. — r I had been a member of this denominotion about ■n year.-, and had time to read a little, and judge for "if, i became dissatisfied with this restriction of the communion; and as I thought it to be unscripturai. nounced it. Here I beg the reader to remember T n main of the same opinion still. I never have changed buv once on this point. I then united with the Free Will Baptist denomination, for they hold to open communion- Still I was an Arminian, and s-till I read with avidity tin Methodist books, particularly the writings of Mr- Wesley and Fletcher, and I will venture to guess that no man ever followed up the system more closely, or fa it more thoroughly or perfectly. There is some little dif ference of understanding betweeen the Free Will Bap tists and Methodists, on Hie subject of christian perfei tion : but I was full with the Methodists in every p;u ticular. Now the circumstances of my leaving the Free Will Baptists are well known. Which are, that the church of which I was pastor excommunicated a certain person or persons which they (the Free \Vi!l afterwards approbated, and as I considered this an ao which I could not fellowship, i withdrew from them, and passed a e of excommoi me. That tin . i will prove by inserting I tract from u The conference took into consideration your conduct towaids tl EId< rS, and certain individ nou had proi i tttrarj to it of the gospel, in holding and V;p with the unfruitful work- of d .1 care of a church d members from the church with ■ t eney thing in them - announce them guilty of >uch d or boi. 1 have batim et H: -a(im % as I v i (1 it , n I the ortli to ap , but because I dare not alt* . Tl appear^ that I ni muni cat ed : n met nor o .* (lunch i .mm Bleated someb \\\ i Arroinfon. And there so far in sentiments. All that can be found is res pecting the communion. I always had been, anil still was an Arminian. and had always and fully fell in kith the Methodist writers on theological points. If I had paid less attention to their books and more to my Bible it had been better for me ? This I am ashamed of more than my change : for this I am heartily sorry. God and his people forgive me for this. But how, I say, are all • changes to be made out? For until this time, I re- peat it again 1 had always unvariably maintained Armi nianism. From ;he first start I adhered to the Metho- dist writer-, and their books were put into my hands when I first joined the six principle Baptists, by the members of the six principle Baptist churches. Will it be made out that I have belonged to four or five different denominations i This cannot be shewn. I indeed left the six principle Baptists and joined the Free Will Bap- tists on account of the communion. In this 1 admit a change: but I never have changed in respect to this point :>ut once. It has been shewn how I come to leave the Free Will Baptists, not because I had renounced Armini anism and embraced some other %i ismi* % and since I have left that denomination I never have joined any. The church of which I have the care remain independent in their mode of government, and are not in particular con- nection with any denomination of people, nor never were. They meet once a year in Union Conference with the church in Cranston and Providence, which conference does not constitute a particular denomination, but is fret for all denominations to unite, who hold to a changf of heart, in religious exercif h of the B&rae nature as union prayer meetings, attended by different denomina- tions, yet agreed in meeting together to call upon God. — Now The attempt has been made to fix upon me an am ble character s as if I had first been a Calvinist, then aa Arminian, then a universalis^ perhaps, and so gone back and forth five or six times. This I prot ounce to be false, and again reiterate that I have never changed my sentiments on no one point more than once. As for church government I always held to the independant or Baptist plan. And as for ordinances I was always of one* inind respecting the mode and subjects of Baptism, »Sa. And as for Arminianism, the light of truth which has en abled me to see clear through it, has forced me to give it up, and admit freely the truth of the Bible. And I never e cpect to clrange back again to embrace it, except God should take away my memory* for when I have once s now a thin^ looks, .>o long as my memory lasts I must be- lieve how it looked, whether white or black, &c. And i;aving seen that Arminianism comes far short of the truth |o some respects, and condemns the truth in others,, I cannot help hold it up any longer. I find the need of something to hotd me up — not in sin, but to hold my hand and keep me from sinning, and to make me faithful until death. I do not say that the Arminians do not believe some truth, but they do not hold to all the truth; besides* hold to some egregious errors, as I expect to show in • quel. I believe in the generality of the a uch as they — in the free offfr of salvation to all ijidis- r ri m ina t eh/, that wh • will come, ma . " but after all, if God does nothing more than what tin sinner would as certainly *ro down to is a hell: for there is not pow< i in it to eonvi inner-— and if there wen- it would not !• And I do declare thai riction from the word of God, i i Hnmoii sense, th tunced my formei opinions, or those that ! into myyont mind by* taking the advantage of my ignorance j and why Id my Arminian brethren (or rather bodd (hem deal wil to be four uld pro\ e that one of th< has chang id the Calvini tick Baptists, and then he joined i general h ed the the . the mod.- 10 : bo by calculating as some have, ii trying to make out that I have changed tour or five timet : we mu8t Bay when he left the Methodist and joined the Baptists, lie eight times, and when he went back to the Method!- rimes more! Rut yet I suppose people in general would say that he has changed but twice. I mention this qi derogatory of the person unto whom 1 have an allusion. but believe his christian character to be fair and unim peachable. I mention it for illustration. Now it has been evident that there has been no small pains taken by many (of whom I hoped better things) to directly injure me in the minds of my friends, by alleging as a dreadful deed that I had changed my sentiments. — 1 would ask these charitable people what they would have persons do who are in an error? Would they advise them to continue steadfast in their errors i they must do M or advise them to change their sentiments : what do the}* labour so earneastly for, to convince people who be- lieve in final perseverance, that they are wrong ? Do they wish them to change their sentiments? Yes, verily they do. and labour for it with all their might — and then condemn others for doing just what they are trying to persuade people to do continually. Now if a man does change hi> sentiments and come over to their opinions, that vers tiling, viz : his changing his sentiments is considered by them a most honourable deed in the man, but in another, to change his sentiments, is quite enough to set him upa^ a mark to be shot at with impunity: and it is no matter they think if any of their steadfast pcojtle do slander him personally and publickly, by representing him as having (hanged back and forth five or six limes, when in fact be has never changed but once. Is this doing unto othe; we would have others do unto u> ? A- to that work among the Methodist people, which emphatically call sanctitication 1 am far very far from Btyling it all delusion. There may be some who pro to experience what they term sanctitication, that may be totally deceived or deluded : but the reason 1 eonceive why christians of other denominations are so prejudiced against what the Methodists call sanctiOca 11 lion, is because I think they do not understand whai the} mean by it. And although I will not say but they are faulty in not taking more pains to expres themselve- scriptu rally and clearly, so that they may be better un- derstood ; yet we ought also to try to understand them. — They mean simply what other or some other denomina- tions mean by u Jml assurance." Now this assurance is *iven always to the soul, by the sanctifying influences o! The Spirit of God, or by holy exercises $ and this is what the Methodists mean by sanctification, such an outpour in°- of the Spirit of God as to bring them into this blessed state ; and who will say aught against that ? Again, 1 consider people in general altogether misunderstand them in their ideas of christian perfection or living without 6in. Their ideas are not that any person lives without sin. judged by what they term the "paradisiacal laiv," that is, the law which God gave man in the beginning ; but they hold that christians are under a new law^-thc laiv of faith* which makes, if 1 understand them aright, some allowance in its requirements of man from the paradisiacal law — oi rather, 1 think, to speak more clearly, that what thev un- derstand christian perfection to be, is living by faith sv near to God, as to retain this assurance of which I have been speaking from day to day; yet acknow I edging them- selves daily as sinners, when compared in their lives with the holy requirements in all its extent of that law which God gave to Adam in paradise. I have made these remarks because I would wish as 1 am able, to soften down unnecessary prejudice* which exist among christians, and I do think if other de nominations who have bem exceedingly prejudiced sgainsl the Methodist idea of sanrtitication and christian |»< tion would consider the subject, they would have I harity. That I have not mi s represented their id< the law of God I will transcribe a paragraph froaa Mi Fletcher. 44 Should Mr. Hill a-L if the christian perfection which we contend for, is .t Bnlesi perfection we reply: Sin i- ' he {> ion of a Divine law, and man nai ' * tiered either as being; under the anti-evangelical, ( less, remediless law of our Creator : or, as being under the evangelical, mediatorial, remedying law of our Redeemer : and the question must be answered according to the nature of these two laws. With respect to the first, that is- thr Adamie. Christless law of innocence and paradisiacal pel fection, we utterly renounce the doctrine of sinless pel fection.*' As for extraordinary and wonderful experiences, I think I have never heard any related by Methodists, or as taking place among them, so marvelous as some which President Edwards speaks of in his time, in the great re- vival in Northampton, which he considered to be the gen nine work of God's spirit. + The prejudice therefore seems to be about living with- out sin — and this Tnode of expression originates in their peculiar views of the law under which they conceive chris- tians to be. But I am far from approbating this view of the law of God — it is most certainly a mistake and a great mistake in theology, and a fundamental one in the Ar- minian system. This I think I have learned, and should like to express my views respecting it here, but my limit- will not permit ; suffice it say, that the moral law of God knows no abatement nor abrogation — that in a moral point of view it requires as much of one man as another, (that 18) it requires every man to love God with all the h< and as much of us as it did of Adam before the fall. Saints and sinners. Angels and devils, as it (espi their sinning or not sinning, must ever be tried by this law, and so far as saints find they come short, when view ing themselves in this glass which ia I transcript of God's moral character they must repent and plead for mercy, on the ground of the great atonement. For if we begin to bring down the law, and make allowances for what lire arc pleased to call infirmities, every man would have the privilege to bring the law down, as he would think to ex cuse his infirmity as well as his neighbour, even if it vras his infirmity to love the world more than God, or to drunk quite often, &c. and then how would you make out there was any sin in the world ! ! Behold this r« and shun it: lor if the law of God does not condei man, nothing does, and if we begin to abrogate or b down the law, where shall we end ? I think ii was in a great measure owing to this coni ed and mistaken notion of the law of God, together the idea that there was no other system of divine t but that of the Arminian's and particular atonement /y. that kept me where I was so long. For I wa~ taught to believe that all who were not on ithe Ann plan believed in a limited atonement — that some rould not come to Christ if they would, and that man; must be forced down to hell although they were a we God ; and of course that salvation could not consistently be oftered to all indiscriminately. Now 1 saw plainly according to the word of God, (and stil! that the atonement was general in its nature, and ai sufficient to open the way through which the whole m be saved if they would — that salvation was freely off fn alt. and that whosoever would come to Chris , come with a hearty welcome. 1 Bay, seeing both scriptural and reasonable, and not knowing what even but the A nl — that men were likr called <>n -nine to mpent and believe on Ch when at the same time the atonement wafl limited t«« othei - >ked to n ent that to i, I worri \rmmiani-m. lint at length I I t( — I mine to the very end of if, and found the u enti th ■ death." I saw clearly, and Still red, that - not power enough in who!. of Armini I on upon it, I will ider, as loii£ as I < for it was u dreadful blow to old u FitUwr i 1 thei lincc m\ i it up. I to plead t • " of his i . Vou i • 14 at hold? the sinner o Voii ma inners to persons in a pit* unto whom a rope is let down to draw them out. and when They take hold (if they don't afterwards let go) thev will brought up out of the horrible pit; but if any one ask \ (.11 How some do take hold of the rope, which other- ob stinatcly refuse, you may tell them they were willing. while others weie not: and if they happen to have discern incut enough to ask you the reason of their willing ing now got where you cannot vindicate Anniui : ;:nv longer, you may ease your stomach by turning upon r opponent, and call him a CalVaiiist; and that is son enough to put him to silence ! ! ! But this will not satisfy the candid enquirer after truth — this will ved in God the great turning point, tfter all. And here I saw the Armiuian system lefl — here, as 1 before observed, I found the end of it — here [ found the Arminians had but truth Thev do indeed hold some important truths: and it was hese being held up to my view, and other truth- be- presented (besides the natural inclination of man ■ i) that I was deceived. The Arminians contend that the atonement is general, amply sufficient ave the world, if they will come to Christ This is true, i believe it with ail my heart. They believe the condemnation of the sinner rests upon his o\\ n head — IS also true : and now let it be distinctly understood thai I believe that K*xrry one who comes short of heaven un- der the gospel, fails entirely by his own fault, and dread- ful wicEedness persisted in through life — and i acknowledge his I nal life, to his own 'folly in constantly and freely rejecting offered mercy — that he lias ruined himself, and that nothing could have hindred -alvation, and brought everlasting ruin upon him: np predestination of heaven nor the devil, m; man: nor no situation in life, whether of riches or poverty, sick r dinners, respecting the fullness of tin atonement — the danger of their case — the dreadful realities of hell — the glories of Heaven — the free offers of salvation — thai oxen and the fatliugs are killed — that all things are 1 1 — and tell them to come to the feast, and see if they -ill not come running to Christ like a flock of sheep in to a green pasture ! ! I am apt to think that they would soon get wearied oat, and would be ready to say Lord, they all with one t onsent make excuse, their hearts are bo had. thev will not come — send thy grace and spirit i:i power, and make them willing — create them anew — change their hearts by the powerful energies of the Hoi) Ghost. It now looks to me dreadful to see Arminians vindicating the cause of sinners, and speaking hard thing .m:,^ t ; od\s dealings with them, as I i they often do. They say sinners are not at all to blame if they cannot to Christ — if they cannot obey God. Who s would be blameworthy if they weie so situated that could not obey God, when at the same time thev willing if they could — I do not. I am very sure -. therefore, is either a mistake which they are involv • 17 ed in* with respeci: to the views of others, or a w .id-representation of others' sentiments; and I should charitably hope that the former is the case. The truth is that all the inability of sinners in respect to their serv- ing God and coming to Christ, is this they are so wicked they will not. And shall we blame God and ex* -use them. • But to say I have no heart to love God, and the fere I am not obliged to love him, is to say, that the mor< depraved I am the less to blame I am. He who has no heart at all to honour his father and his mother is, on this hypothesis, blameless. Let the parents be ev» worth v, if the child has no heart to love and honour them. he is free. So a dishonest man, who has no heart to pai his debt.-, is not obliged; and a covetous niggard, who ha£ no heart to give to the poor, is not bound. For on t\n< hypothesis, our inclination is our rule of duty, and law of God. Not what is right and fit, and as such is required by God, the sole Monarch of the m duty; but only that which suits my own he Pharoah said, Who is the Lord? I know not t/u I. nor will I obey his voice. Pharoah had ooprincipli love and i e, and so he was not obliged, & felt But the God Ol the Hebrews imputed it to hin Put who gave them tfii But are not mankind thus wicked ? Can Armiuiaus deny tl are they not to blame for wickedness i li :i'» r - what an to blame for r Will vou be <»<> good ft to tell I Ai d if not to blame what oeed of forgiven* not to blame what nmA of a saviour — and it' tl net bad hearts, what oeed of a change of heart \nd .1 justice required that God's spirit should be sent to hd^ man in his wicked and unregenerate state, hou caU H For if God is under .1 moral obligation b\ the eternal nil*' of righteousnesi t<> deliver them I I tall the gift of hi^ Son art act of grace i Now it is best to leave off pleading jus aion for the sinner, lie is so bad, for it i* a- much as to say that btCtUSC a man Is vrv bid, 8#d T ta r obligation to make him good, or he 1- very much • > biame. Reader beware ! If the sinner does Dot this state of sinfulness, why does he not leave Does he not still choose it? Can you persuade him to leave his sin ? Is he not voluntary and free in all lie d< Does he not choose to do as he does ? Now what can we conceive that a free moral agent should ever i blame for, but for freely and voluntarily trai . the law of God: and is not this the case with sinners i And if so, why plead their cause? If God were to require ters to use two hands when they have but one, or to walk when they have no le^s, this would be u in ca- ble and inconsistent with his holiness and righteousness; but if he condemn them for their unwili two hands in his service, when they have them, shall we blame God I say for this? I have already been more lengthy on this subject than what 1 once thought of when I commenced; but before I leave it, I will ward a similitude to illustrate my meaning, or to show the dif- ference between moral and natural ability: and I do con- sider it a matter of great consequence to understand this difference. Imagine two men lying by a fountain of spirituous liquors, the one having his le^s tied so that could not walk if he would; the other being entirely free in this respect, yet loving this strong drink so well that no entreaties whatever will prevail upon him to use his legs, and walk away and leave it. Now to command the one to come away, and to punish him if he did not come iWAJ, would be unrighteous: but to command the other to come away, and to punish him if he did not obey, would be perfectly just, although, he, of his own choice would just as certainly stay where he was, as the one who has his legs tied. This is a plain case, and no mor tal can deny it, that blames any man for any sin whatev- er: for to deny it would be to destroy all civil government, and all distinction between sin and holiness: and to ex the murderer, the thief, the drunkard and even other vile character in all their bad conduct, becau- forsooth they have bad hearts ! Now this distinction i- "bserved or declared by Arminians; but when an) 19 one calls in question their scheme, they are almost svi represent them as holding sinners to be in a situation like the man with his legs tied; bound by the decrees of God, so that he cannot serve God, though he were ever so much disposed too; and in this way they blind the minds of many, and thus shut up their eyes by the power of prejudice, against the truth. And thus it has been my lot to be represented bv them, from the moment that I rejected their favourite idea of falling from °;race. And there was evidently a powerful attempt made to preju- dice the minds of my dearest friends, even the church under m\ gainst me, by the sweeping argument I was a Calvinist ! a Calvinist! Now I have never given any one liberty to call me a Calvinist, because e is nothing definite in the expression. I am quite willing and ready to tell what I do believe, but I am en- tirely unwilling to be represented as believing all which has been ranked under the head of Calvinism: for I do consider that the particular atonement Calvinists hart made, a great n lieii mis- takes on the ^tenement and nubility of sinners «>me to Christ, 01 them like feci in dt inany into Arminian notions. I . 1 believe all \ I entirely and wholli kI that tho Mist lay the blame :iv and entirely to them In the following work on the perseverance of the taints, I have written that which I consider to be the truth, and have given no qu that which I ed to be inconsistent with truth, not bard spirit towards the brethren whohoM the opp< sentiment, nor it to be toy du i do what I can in exhibiting the truth riori 1 to the minds of my fello* men. This should be done. And if the doctrine ol i' perseret is true, it OUgfM lobe held up. and it will have no ba«i effect] except the belief of the truth will have a bad el It is th • ''it ton of this doctrine, bj spposersj which has done the ini^chit^f , thereby giving a prong view of it. in consequence of which, hypocrites may have been blinded: for they have heard the oppo-n - of the doctrine say, that those who believe in the final perseverance of the saints, believe that a man will be saved after he is once converted, though he serve the devil all his days. Says the hypocrite I think I once converted, and I will therefore take my fdl of sin. it will be well with me at last ! Now this arises from a misrepresentation of the doctrine; and let our opponent therefore, in this doctrine look to it, that the blood ot -mils is nor required at their hands, for thus darkening counsel, and hiding truth, and above all things let them not blame others for telling the truth, by attributing to it a bad effect, when this bad effect is the consequence of their presenting the sentiments of others, in altogeth- er a different point of view from what was ever by them intended, 1 now ask the reader to candidly and prayer- fully follow me through the following remarks, while I in the first place proceed to answer the objections which are brought against the doctrine of the final salvation of every true believer; and in the second place prove it to be tiue. And may the Holy spirit lead our minds into nil truth, that the truth may make us free. N. B. It is proper perhaps to state the time when this change took place in my mind. It was but a short time after 1 left the Free Will Baptists, in 18£3, that I began to apprehend that the idea of falling from grace, was not scriptural^ nor reasonable. I however, paid strict atten- tion to the subject for a long time, until I was perfectly -atisiied, before I began publickly to preach the doctrine of the saints' perseverance. It is. I think, about two years since I first began to maintain it in the pulpit. OBJECTIONS ANSWERED. Objection 1st. ;c No matter then, (say our opponent > if ei man be once converted, whether he live jaithfidhf or not, he will be saved, let him do as he will." I answer, this is a misrepresentation of the case — our brethren do us wrong, so to state it. We say no such thing. It is presumed that many, however, charge 08 with these things through mistake, having been taught that we believe as stated in the objection. It is also hoped that when they learn this is not the case, that they will be candid enough to acknowledge that they have judged us and censured us wrongfully* But what do men mean, who know that the above idea, as stated in the objection, form no part of the creed oi o be lieve the saint-* perseverance, and yet teach the common class of christians who have not had opportu for thei the different sj . . which art denominati Would they think themselves well used to have their own sentiments thus mUrepre ted? If not, why will they not do unto others as would hav 9 do unto them? Let them, and tl, know that when they thus speak a( US, they deal \ :dairly. We do D »' «t\ I w he per not — or whether he be holy or i. : ance involves no such idea, neither do the advocates of I ie, who under- thetnselvea, teach any such not we hold a* > ! . ;min. vmII lie with as much the opinion- of some of the ablest writ who have advocated the doctrine of foiling from gi rains! the doctrine afthe saints 9 perseverance. Mr. Wesley and Fletcher both admitted that there v attainable here, from which if was imp ble for a saint to fall* That some undoubtedly had ured by the spirit of God, th should be ■ I. But did th men dream t 1 ild be an encouragement for such souls have [f so, God c m the Dtt £4 Objection 3d. H Although it is the natkn of tht /nan to lore holiness and hate sin. yet (lie young bt - liever finds after his conversion or just [fir at ion. m< things in his heart contrary to the wilt of God; has , iiif unholy rxereises and ]n . These are apt to f the advantage, and he fall into sin. so that w he has fallen, he needs the fear of hell to arouse A tmd bring him again to repentance." Answer. Although it will appear in the sequel that tins objection is entirely groundless, by showing that the Covenant of grace and promise of God, secure be- lievers from living and dying in sin ; yet I contend that if fear of hell is ncccusary as a means to restore them, we may have just as much of it from one system as the other. For the moment the one who believes in the saints' perseverance, falls into sin, he fears he never was converted, that he never was a real christian, that he has deceived himself and others, and is likely to perish a hyp- ocrite everlastingly. So far as he sins, so far he 1<» sense of God's favour and evidence that he is born again. indeed there is more to alarm him than there is in the system of those who believe id falling from grace — for he has such a sense of the deceitfulness of sin, the power ol temptation, and his own moral weakness, that although, he knows that he must be forever lost, if he die impeni- tent ? : yet if he be not kept by the power of God, he shall certainly go down to hell with his eyes wide Of whereas, those who believe In foiling from grace, arc apt also to fall into the temptation; that thej hare moral abil- ity to repent at any time, and so like the Qnregenerate, do verily mean to. before they die: ai sins of commission appear small, in consequence of his being blinded by sin, so that this idea of sinning the reach of m no more likelv t i backslider, than it is the unregenera' vmi at all. But as it is the case with the -•rate, wfc ened, and when t 1 ;* er keep the di ful evil of sin i -ink into i pair. So it is with those who in the doctrine of falling from grace. And thu intage of them frequently) In sinking tl down into disponaencji attendee! with the most hor feelings for years, spoiling their usefulness rod, and nindei M W ignorant oi* >N 4th. I I cannot btlu i llvin believed it undoubted' v. i .. •il in Now will you •lie\e the doctrine of the I believed it r lint tl I re to be th tioa witli tho do iiot 2 whether the doctrine be true or not: but reject it ,. ;■ because forsooth it is a Calvinistick idea. I v probable thai Calvin held some error- in theoli but that does not prove that this dot Our busin inquire whether the final per- of th Bible truth, or not — and if it i*. may be assured that it is not necessarily connected \ an untruth — neither have we aright to reject it. Some ; t re in great trouble, for fear they cannot separate it from ^on. But they believe in election, at the same time: ill men who believe the Bible, believe in election. They differ in their ideas respecting the nature of elec- tion, to be sure. Now I do not believe in any election, that is a means of damning one soul. I have stated m\ ideas respecting this, in the introduction. To be sure I want something considerable stronger than Arminianism. to hold me up, or I am sure I should break it, and be ver lost; so also I think, would every other soul, and not one soul get to Heaven ! ! But what is tin to reason with those, who will not admit that which i- evident^ but will suffer prejudice to shut their exi- st the plainest proof imaginable ? I will now intend to the passages of scripture which forward by our opponents, as milital against the doctrine of the final perseverance of the sai ore I proceed to this, however, it would be well enough to remind the reader, that in order to prove the doctrine of falling from it is incumbent on its advocates to - n scripture, (that is, to shew u< some Jgly declare; one of these two thin iz : — Either that a (rue saint may fall enreiy from grace finally, and jw or that some one, or mere have fallen away, and art recovereibly lost. One of these two things, I say is in- cumbent on them, to prove from the Bible, in order to make their system stand by the word and testimony of Grodi But have they ever done this ? Nay, verily: nor never can do it. There is not a single passage in all the Bible that affirms either. I say, I am bold to affirm that there is not one single solitary passage in all the word of . that can be brought forward, declari -aint of God ever did or ever will, finally fall into h But while we are able to bring forward a large nun of passages, that positively, and most emphatically and clearly prove, that a true saint never will perish — they are under the necessity, in order to put any appear., -ipture colour on their sentiment, to lay hob: such passages tout to attend i pose mean their stntinunts; but which I e£] as hundreds of ethers have shown) mean no such t liin^r- We will first attend to Ezekiel, xviii. 24. i: But when rom his ri and commiitetJi iniquity, and doeih at abominations which the wicked man doetlu shall he u J 11 his righteousness that he hath done, shall not be men- tioned ; in his trespass that he hath his sin that he hath .a shall h Now I desire, b ving an exposition of this, to take objector on his mid, and see in what a dreadful dilemma it leaves him. If then it be argued thai reference I .int. or a true iever: ami if, also, that it pi doctrine of the total apostacj (and ! it jus ad coneta stored to the favoir For obi that he hath //• . and in hi a he hath lie shall die. Now then, farewell to the of any ba< Darin, . and i ording I : of the reader to look a* Lge, ami see it" this be not an inevitable ii I tion of the spin rope frmn this passage, t- j not see that thej imng themselvei i And plain, froi I ;ts already beeu said in allowing for £18 argument sake, the objector his own ground, that the ob No doubt our brethren, who tx lieve in falling away, would be ready to cry out whei they see this difficulty, that the passage does not mean so, they would then be for putting the right con- struclion on t/, in order to get clear of this absurdity, which is but a fair inference from their own premi Well, let us interpret it fairly, and I am persuaded that we shall not find a feather's weight in it, to sink the doc- trine of final perseverance. The only thing asserted that when a righteous man does turn away from his right- eousness, he shall die. This is nothing more than a supposition expressed, and the consequence shewn. Now we admit that if a true saint does turn away from God, totally and finally, that he will die eternally. But we must remember that it by no means follows, that this ever will be the case, because there are many things supposed in the scripture, which, it is certain never will take place, as I believe our oppo- nents will acknowledge. But why, (says one) are these suppositions made, when there is no probability or possi- bility of the thing supposed, ever coming to pass ? I will attend to this point, after I have shewn you that there arc such instances in the scriptures. Observe the fol- lowing. — John viii. 54 and 55, " Jesus answered, if I hon- our myself, my honour is nothing; it is my Father that "honoureth me, of whom you say that he is your God. Yet ye have not known him ; but I know him ; and if I should say I know him not, I shall bk a liar, like i you." Now 1 ask the objector, if here is not a thing sup- posed, which he dare not say there was any moral |> bility of ever coming to pass. Or will he say that there was a moral possibility of our blessed Lord becoming liar, as bad as those whom he calls the children of t\\r devil: and so failing in the great work of redempti But here is a supposition, and therefore, when with so much zeal, they reply against us, and treat our notion- of this passage in Ezekiel, as nonsense, by asking us in such a masterly style, why the thing is supposed, if there could be no probability or possibility of its coming to 29 pass ? We answer, by asking them calmly, why this sup- position was made by our saviour and others, in scripture, of the same nature, (some more of which we will attend to presently) if there was no probabili' the thing supposed, ever taking place. By this time 1 should hope they would feel themselves under the ne cessity of answering consistently, that they are made for the illustration of some important subject, as I shall show before I leave this subject. Butajrain; Lev. xviii. 5- — "Ye shall, therefore, keep my statutes and my judgments; which, if a man do, he shall live in them. v Now the meaning of this, evidently is that if a man should obey the whole law, lie sin be justified by it. This is clear, from what Paul ft Rom. x. 5, and Gal. iii. I c 2. — " For Moses describeth the righteousness which is of the law, that •fuitdoeth those things* shall live by tJiun." And a^ain, and the law is not of faith; but the man that doeth than. sk the objector if here strong a Buppositioi e have in Ezekiel ? I re] it, and ask him to be candid, and look at it. • (he law shall no flesh be no man is justified by the law, in thi nt. Paul says, ki Though we or an . 'hat a holy Angel confirmed in holiness, ts< en to preach a False doctrine, and What an re whom Paul charged Timothj which our ( pponents hai . in Ezekiel, and God, who bdeed I do GUI t" I e mi bort with those which I 3Upp< :alh 30 impossible that the tiling supposed should ever transpire ; but I think the foregoing sufficient to satisfy any pert who is disposed to be candid, and is sincerely enquiring after truth. I have been the more particular and length} on this passage, as an illustration of it will serve t< key to open to view, the absurdity of most of the obj tions which our brethren, who hold to falling away, i tend to bring against the doctrine of perseverance, iron: the scriptures. And I beg that what I have said on it. and the little more I may say, may be attended to with candour, and kept in remembrance. With regard to tin* question which I promised to attend to, why are these suppositions laved down, if the thing supposed will nev- er occur ? 1 might justly ask our opponents to an- the question themselves, for that it is really the case, 1 have shewn them to be true — and they cannot deny it. But I am ready to shew my opinion. These sup| tions, therefore, are expressed for the sake of illustrat- ing some important subject or thing, — thus in Ezekiel, to illustrate the equity and justice of God ? s dealings with them. They had this proverb anions: them, that the father> had eaten sour grapes, and the childrens' teeth were si edge — that the ways of God were not equal. God i» buketh them for this proverb, shows them that they have no occasion for it, declares unto them, that the soul that si?is shall die. That the father shad bear his oioi pun- ishment, the son his; and that when the sinner shall turn from the error of his ways, he dUll be pardoned: and in order to illustrate and demonstrate the equity and jus- tice of his dealings with mankind, that he will deal with every man according to his own true character: he makes the supposition in the text, in the words of which we have been speaking, and immediately in the next verse, lie thus addresses them : " Yet ye say the way of the Lord is not equal. Hear now, O house of Israel; is not my way equal, are not your ways unequal ?" So also, in the 3d chapter, 20th verse, it is shewn that if the Proph- et was faithful 1 in the discharge of his duty, lie should deliver his own soul, whether those to whom he spake the word of the Lord, would hear or forbear. So aiso r in the 33d chapter, where nearly the same supposition is made. So also, when God told Abraham if lie found fifty righteous persons in Sodom, he would not destroy it, was to illustrate his goodness, justice and mercy to his children, though he knew at the same time, that fifty righteous persons could not possibly be there found; so . when it \> declared, that if a man shall keep the whole law, he shall be justified by it, we are not to sup- pose that such a case can possibly be found. But this sets in a clear and strong light, the justice of God's dealings with men, that we Buffer and are condemned for our transgressions justly. So also, when Paul uses the hypo- thetical expression — Though we or an Angel from Heav- en preach any other gospel, let him be accursed ; we do not suppose that this would ever take place; but these strong terms were used to guard them effectually against the imposition of false teachers. Now let candid people judge if this is not a fair statement of the case, and let our brethren remember when they !augf) at us for our tavgh at God him* !i laved down nons e the thing supposed could pire, I have shewn) 1 cannot deny it. So did our iv we d I , or Paul. I ti'i i ! fairly, clearly and conclu iswered th< »n which is alleged again! from Bzekiel, II anawei many other-, if kept in re.inenibraiu e. I will now lay down sone plaii of script dem ignteous person, never will finally fall away. Job ivii. 9, — i on hi* way* I man " hi fall* not be utterly 4dtth him i Am hand* Now th qs against the idea of the total a| Bhall MO S('t tl I We will atti ad to - i chap, 9 v- " If thou seek him, he will be found of thee: but if thou forsake him* hi w3l cast thee off forever.' 'If this passage iiatl asserted that Solomon should, or would utterly and finally forsake God, in consequence of which, he should be cast oft* forever, it would have been to some purpose for 4ur opponents to urge it. But as it is, it answer* no purpose at all. This if is in their way. We think that this Serjeant if as the good Mr. Fletcher styles the word, answers a noble purpose — he is like a thorn in our opponent- If Jesus were to lie, he would be like the children of the devil. If an An^el were to come from Heaven i :ul preach a false doctrine, he would be accursed. Bet T do not expect to hear one while I live. But says one. " then yon make the solemn threatenings of God to be of no consequence." Nay, indeed I do not — that is merely your sav so — hear me. until I go through with these scriptures, and I will attend to this objection also, and shew \ou that it is groundle We next will attend to a parable of our Saviour, re- corded Matt, xviii. chap. 23, 35. I wish the reader to turn to it, and read it deliberately ; I have not room to quote it entire. It is urged by tiie objector that we are taught by this parable, that a saint who has found forgi ve- il of sins, may bin in such a manner as never to find forgiveness, and perish forever. But I utterly deny it. This parable is exactly of the same import with the pac iiich we have just baen attending to. Here is a supposition for the evident pur- pose of teaching the disciples of our Lord, the neces of a forgiving spirit, in order to expect to find forgiveness with God. * k It is admitted, real chrisl so to fall, as not to I pirit of forgiveness, and were to die in that state, that he would But the question is, will a real christian ever be left so to fall? Nothing like this is here asserted* w It is also, important, that in the interpretation of parables, we do not make mistakes. " A parable is a story, related at length, for the purpose of illustrating some important truth. But it is not to (Opposed that every incident related in a parable. < always be spiritualized, and literally applied ; because,, in comparing spiritual things with natural things, th< comparison will not always hold in every particular. — Take for example the parable of the treasure hid in a field : Matthew xiii. 44. ■ The kingdom of Hear like unto a treasure hid in afield; the which* when a i hath found, he hideth, and for joy thereof goeth and sel- leth all that he hath* and buyeth that field? If e\ incident in this parable is literally applied, we shall pi that when a man hath found religion, it is his dutj lade it. By a similar mode of interpretation we may prove from the parable of the unjust steward, thai ought to practice fraud and dishonesty, to obtain friends in Heaven. It is always dangerous to raise a doctrine from a single incident related in a parable. Every par- able is designed to illustrate some important truth : and that trutli may always be ascertained by attending to the general scope. So in the parable before the objector for a moment have his own ground, and be hold the absurdity of his sentiment God. when he for gives persons' promises, and "says their .sins and quities will I remember no more* But I i Ji< . ?. s. \. M. ft I. A one would think he But the proi ire will, then look at this* ' iski ia th< foolish virgins had fallen from grace : Why, tl it man like Dr. Clarke L I5u t to iw and to the testimony, and thou what evidei. None at all, but much and very much to the contrai \ The parable certainly represents that they never had grace, for that the nil spoken of is a representation of the .race of God. all acknowledge. But " They that shtook their lamps and took no oil with the* Here then is a clear assertion that they took no oil — thai is, no grace; and vet we are told they fell from gn And this, they think they are warranted in from the expression, "our lamps are gone out." So it is evidel Dr. Clarke) they were once lighted, tluij had hearts illuminated, and wanned hy faith. their lamps went out ? Our Lord saj -uch thing. These hypocrites whose lamps wore out, say so indeed, ami I think it a poor system, which for support will admit the y of hypocrites in contradiction to the declarations of Christ himself L But if these lamps were lighted, as these deceived and foe virgins undoubtedly thought they were, I call upon the objector to tell me with what they were lighted r Not with oil which is an emblem of the grace of God, for our Lord says they took no oil with them. They were illuminated and warmed, and lighted them with a fire of their own kindling, a false hope which evidently failed them in the i\iiy of trial. They were always called fool- ish, but if they were once christians, they were I when they took their lamps. It is as plain as it is that the sun ever shone, that t! foolish virgins represent false professors, or persons who never had the grace of God in their hearts. I wish the • eaier to look at the parable himself, and candidly weigh my remarks, and see if the great Dr. Clarke, and those who agree with Dim in this exposition, have not made a ^reat mistake, and if in this place, why not in another: And if so, we are not to take opinions second handed, oven if they are dealt out to us by great men without ex- amining them. Since writing the foregoing, I providentially cast my eyes on the following remarks of the Dr. concerning \ virgins, in his commentary on the 1st verse of this parable, which exactly coincides with my ideas, that tin foolish virgins were only professors of religion, and contradicts what he himself says on the eight verses res- pecting these once being illuminated with faith, love. & These are fiis words: "The wise or prudent and fool- ish virgins, mean those who truly enjoy, and those who only profess the purity and holiness of his religion. The oil, the grace and salvation of God, that faith which works by love. The vessel, the heart in which this oil is con- tained. The lamp, the profession of enjoying the burn- ing and shining light of the gospel of Christ, G forth the whole of their sojourning on earth." Here Dr. Clarke says that what is to be understood b\ vessel in this parable, is the heart, and so confutes his own ideas, subsequently advanced that these foolish virgins once had true religion, for our Saviour declares that the foolish took no oil in their vessels, that is accord- ing to the \)i' ion, no grace iii their hearts, and what sort of a christian is the one who heart ? No wonder that such fall away: not from gi but for the want of it. Again, < Drt !i writing on I , that the prodi • who trul and holiness of religion, and only eligion — pi rect: but now [\)v an exarapl it man, ami to show how he Strain ft, to vindi- ;n. I v. ill • ing I ~. on the commentary. Verse 8. thai thej wei ited — tnej um led and warmed by idmits tliey never had gn <>nl\ a profession i order to proi e contradic ts himself and the Bibli hearts ilhiminated and i yet i what grc at a perse 36 ..aimed, illuminated, or enlightened by the gra< God, and vet have no grace at all. Our attention now, >hall be called to that passage in John, 15th chap. 2nd verse, which our opponents think is i|iiite a conclusive objection. — " Every branch in me that bearcth not fruit, he taheth away ; and every branch thai, bearcth fruit, he purgeth it, that it may bring forth more i>r I would seriously ask the objector, if he ever knev. heard of a real christian that did not bear any fruit at all. What ! a real saint, and bear no fruit ? If this is not a phenomenon in the moral world, then I have no just idea of moral good or evil. Our opponents are men of won- derful sagacity : they have discovered a new sort of christians — that bear no fruit, and of course have not the spirit of God, nor never had, for if they had ever had the spirit, they would have borne fruit, for the Bible express- ly tells us that the fruit of the spirit is love, &c: and of course if they ever had been possessed of the spirit of God in a small degree, they must have borne tome fruit* and if so, they must have been purged, and so produced more fruit, or else Christ has nt)t told us the truth — for he says every branch in me that beareth fruit lie purgeth ft, that it may bring forth more fruit. The folly of objection is manifest to all men, who will attend to it without prejudice; and it looks strange to me that men of sense could have been so blind to its consofjuen . as to bring it against the doctrine of the saints- per- • ranee, when it directly establishes it. ^Without our opponents choose to hold on upon the no- tion, that there may be a true saint who never bore fruit, nor never had the spirit of God, thev must be content with the true fair interpretation of it, that these branches Which bear no fruit are only \isible ] -. but not possessors. In one sense,' they are in Christ or his church, that i>. externally and visibly, though in another i . they are not — as we often say such and such pei - were once in the church, and others are now in it, who never had religion. This is evidently the true seiw ?f the text. Our opponents some of them, also urge thai stonny ground hearers were true believers, saints, and vehemently urge the parable as pn doctrine of falling away. .But it happens also, that these never bore any fruit, so that their failing away mav be put under the same head with those oi whom we . just been speaking and will not need any further atten- tion as an objection to our doctrine. I had like to have forgotten that that place, M xii. 43, 44, 45. i^ urged as an objection: "When tin rlean spirit is gone out of a man," (please turn to i answer, that the last clause of the 45th verse explains the whole, and entirely cuts oft' the arguments of our oppo nents, from these passages: u Even so shall it be - with this generation." And were they i tians? Read the context — they were evidently the worst people who had ever li\ aeration of ni " than the inhabitants of Nineveh — an adult;-: generation — those whom Stephen declares always rei be Holy Ghost — those who always followed with ion — who had just been Baying that of God n pint of the devil — a wicked And that these : he sc ■,-il it will roe opponents hai the i- ;i!i\ thing 1-; be I i ' i , u ipplving ■ id said •• E plainly appear that oar «* tO 1>!V out of this u ': tiod. to him : ofCI th in hii .:. n, and ! andoi spiritual, int( gion,and power fo g< parable applies to that generation, the Scribe- and Pha- risees, from whom, in sonic measure, the unclean spirit might be said to depart through the doctrine, and mira- of Christ to go into the Gentile world, but being fol- lowed there with the preaching of the gospel, by the Apostles' returns to the Jews, and fills them with mora malice, blasphemy, and blindness than ever, which oper- I in their utter ruin and destruction, of which this parable may be justly thought prophetical."' We are referred to Matthew v. 13th verse, u Yc an tali of the earth: but if the salt have lost his sai i wherewith shall it be salted/ If is thenceforth good for nothing but to be cast out, and to be trodden underfoot of mtrt. 91 I am at an entire loss to know how, from this pass thing can be inferred which looks like proving the doctrine of falling from grace. Take this pas-age in the light which our opponents are contending for, and it would spoil them ; for. like all others of this naturi would prove too much : that is, after a saint had < backslidden, he could never find favour again with G They contend that David and Peter had lost all their re- ligion when they backslid, and of course the Bait had its savour ; and I ask, in the name of common sense we can make out that they could ever be fit for am tiling again. Observe the passage, *• if is thenceforth . Now I think Peter v after this, SO was David. But no doubt our opponent would come with serieant If here, and say there \ condition implied; that they would never be rood for any thins: if they did not repent again, < > y ar fond enough of this significant little word when it seem to answ er their purpose. Hut frequently they have no pa tience with us because we think jht to pay some attention to serieant u if" when contending so vehement- ly against the final perseverance of the saints. Now 1 suppose the propor interpretation of the passage is this : A- salt is considered the grand preservative in the mate- world from putrefaction, so the disciples are con-id . regard to the moral. — Thai preachings conversation and example, : itallj preserved those around them from moral putrefaction corruption. But it is abundantly evident th . have appeared to be good c! md by thei pie, preaching, conversation* &c have, for; the means of doing much good, wbo, after ail, n truly converted to God. Observe the text - lie salt of the earth/' 9 Nothing is plainer than that he here spake of the relation which they bore to others. 1 that this -peaks parti: fy and exclusively of the relation which the disciples to others* there is no difficulty. 1 am as con; can be, that poisons who never knew what religion externally appear so devoted to God as others with confidence in them as true christi doubt Judas v. od man bj until he betrayed Christ, and he might by ot\ been considered a- rood .1 i a any of I tie-, and m-i J probably instrumental of . k, Yet that hi evident li pturt; the opii brethren, who hold to falling from the contrary notv tdiog. B a tout Judai \j. How fair DM How well I talk, and . !iu\v well they wall : to all around them. Hut alas 1 thej • ■■■ B rbOt of the D Their salt, ami they become good for nothing, but to be out of the church, and ait- 'like' the d vomit agfein. Our attention i- called to I ' - 4 And i r broken oil', and thou i w ild oli ified am< (Please read the i I believe that the pass sain 1 ilath contradictinj; themselves. For obsen e: they labour < ill thcii to maintain the Araiin . by arguing that the election spoken of in I tie, is nothing more than an e nation t< rejection sim ply a rejection of the nation of (he Jews from tin >; and that there is nothing personal about If so, will they in this place, face about, and tell directly another story? Must a favourite opinion be supported at the expense of such twisting r God forbid, ft is admitted that the Apostle in the epistle to the Ro- mans generally has t:, us in view, when writing on the subjects before mentioned,- and in no place is it more evident that he v ins; to the two nations, than in these passages in the eleventh chapter, which are sometimes urged by Mo??, who do not under- hand their own system, against the doctrine of final per- severance. The Apostle speaks in the them, who fell — ask the question, who are they ? swer, not christians, not true believers, but the Jewish nation, as a nation; and if the Gentile nation as a nation, or people, should reject the gospel* they, as a nation or people would fall where the Jev, Jack a falling away as this, we admit: but does this prove that individuals who have true faith, may fall finally away: We are referred to 1st Cor. x. chap. 1st to 5th verse inclusive. — "Moreover brethren I would that ye should - tli an won. ..\ them, if they bi .'lies in that age in which theA; preached to them in purity an<' I ing sent to them, how w t \ng to them, as the Apostle intimated ! If; qnence of the gospel being dispensed to them, than before — whtl Here :>eeins to be a wheel within a wheel ; and it appears Armuians haw 1 in a circle, and after a ioug travel, fa where they Km V 41 not be ignorant how that all our fathers were under the cloud, and all passed through the sea." " And were all baptised unto Moses in the cloud, and in the sea? And did all eat the same spiritual meet? And did all drink the same spiritual drink, (for they drank of that spiritual rock which followed them, and that rock was Chri But with many of them God was not well pleased ; for they were overthrown in the wilderness." We are told that to eat of the spiritual meat, and to drink of the spiritual drink, here mentioned, does i tainly imply what we now term experiencing true reli- gion: of course many who were real saints, God was not well pleased with, but destroyed them for their sins, so they perished everlastingly, &c. But does what the Apostle says in this place, about these Israelites, prove thai they were real saints? If so were all real saints, or what we now term true be- : -. or new creatures. For observe, they all without the exception of liidiuiiluah ate, drank feed unto Mil- ic. Now is theobje urea to abide by the consequences of his own ai mentJ I say where is the man of common s< will M tillions of Israelites, men, women and children, who passed through the red M without the exception of one indmdoal, holy - You will not find the man who will pretend to it. who know- bifi right hand from hi^ left Well then the objection is given up — it must be the sbjectpr has riot ^<>t the tiue meaning of the passage — it pro much lor him. It proves that these Israelites were all witl , what we nOW term real christians ! V. - the Bible Baj of them, and what H - I)i I \ »•! ies, 1 think t«» be one of the m a j D| that 1 I with. He B an excellent exposition wh i- und bj th. ed un- to Moses, thru eating the spiritual meat, and dru spiritual drink. " dj Ipintoal meat and Ipiritoal dl ne says the Apostle ec/fomlu meaos meal and drink which were furnished the Israelitish assembly, miracu lously, as well as typically;" and y$t, when comment on the 5th verse, •• But with many of them God not well pleased, for they were overthrown in the wilder ness, &c." He r f a to the foregoing verses, as a proof of the idea of the possibility of the final apostacy of the saints ! That the reader may be better satisfied (if he wishes to be) thai what I have above stated, is a matter of fact, I will transcribe his notes on those verses, verba- tim, and let not the common reader hesitate to examine it, because it is the work of a very learned great man: and if any reader of common capacity J<*cs candidly am! impartially look at it, I am persuaded he will be con vinced if he never were before, that we ou 6 'ht to be ex- tremely careful how we receive a BeQtimeal as a Bible truth, mcrchj because great men tell us so. Tl ere has been too much of this in christians, already, which is the occasion of needless divisions, and distractions among the people of God. I am persuaded that there are some readers that are so under the power of prejudice and tra- dition, that if Dr. Clarke or some other great writer on their side, were to tell them that two and one make four, they would scarcely dare to call it in question: but would rather hesitate, and conclude that he certainh must know about these things, and would not make - a statement without it were prov cable, while all the rea sonable well grounded arguments of another of a differ- ent opinion, snowing the falsity of such a ] reposition would be considered as daringly calling in question the oracles of truth. But that Dr. Clarke and all Others who reason in the same manner from these past scripture, to disprove the doctrine of the saints' perse- verance, have talked as contradictory and unreasonable as a person would in trying to make it appear that two and one make four, I think is certain: and I will now bring forward his notes on the aforesaid passages, as a demonstration of this statement. Notes, &c. — Verse 1st. — u I would not that ye should be ignorant." It seems as if the Corinthians had sup posed that their being made partakers of the ordinance- of the gospel, such as baptism and the Lord's Suppf . would secure their salvation, notwithstanding they might be found partaking of idolatrous feasts, as long at leas" as they considered an idle to be nothing in the world* — To remove this destructive supposition, which would have led them to endless errors, both in principle and practice, the Apostle shows that the Jews had sacramen- tal ordinances in the wilderness, similar to those of the christians, and that notwithstanding, they had the typi- cal baptism from the cloud, and the typical eucharist from the paschal lamb, and the manna, which came down from Heaven: yet when they joined with idolater- and partook of idolatrous feasts, God was not only d. fc * Spiritual M at. v — The manna which Is here called spiritual 1-t. — B I provided pernaturallv; and Sdj 44 ft, who speaking of it, John vi. 31, &c telU U8 lha it was a type of that true bread r ne down from Heaven, which gives life to the world, v. 33, and that he himself was the brea ■' of life." Verse 4. " Spiritual drink." — By the (Greek nal meet, and (Gre . the Apostle cer- tainly means b< th meal and drink, which were furnished to the Israelitish assembly miraculously as well as fwp- / <(dly, and he appears to borrow his expression from the Jews themselves, who expresslj say (Hebrew here) thai bread was s] iritual, and (Hebrew here) the waters were spiritual. Alschech inlegem, fol. 238 to which opinion toe Apostle seems partii refer. See Scoetgcn." "The spiritual rock thud followed th "." — Here is some difficulty in this verse. How could the rock folio w them ? It does not appear that the rock ever moved from the place where Moses struck it. But to solve i his difficulty, it. is said, that rock is here put by inn ymy, for the water of the rock, and that this water did follow them through the wilderness. This is more like ly, but we have not direct proof of it." N. B. Here Dr. Clarke gives the opinions of a number of commentators on this pas! then conclude- adding his own as follows : — Now, though of all the sen sea alread that of Bishop a 'lie best; it does appear that the Apostle d peak about the rock itself : but of him whom i' 'ed, namely, Christy this i as the rock tha m, and minu tcrcd to thrm: and this view of the subject is rend< more probable by what is said, v. a they tempt •'d Christ, and were desttoj ed by serpei Now I once men er to particularly n [and more than once) the for tea on the four vcr- which I have here transcribed verbatim from Dr. Clarke's commentary on the New Testament, and tell Dr.) pretends ever to insinuate that what i- laid here of the Israelites eating spiritual meat, drinking of spiritual drink, of that rock which followed them, of '"heir passing through the sea, and of their being baptized into M'»ses, &c. means anv thing more than that God 45 miraculously preserved their natural live?, by bringing them through the red sea, and raining down manna I Heaven, and bringing water out of a rock, after the\ brought through, to still preserve them, and of ordinance typical of water baptism. Not a word do* pretend to say about holiness of heart, true regeneration, or faith in God, nor nothing else, which constitutes a soul created anew in Christ Jesus; but all this which t Apostle says of these Jews, he acknowledges relat- external ordinances, and the miraculous preservation ol their natural lives or bodies from death. And now then let him read what he says on the 5th verse, and be as tonished. Verse J. Ci They were overthrown in the wilderness." And yet all these persons ivcre under the cloud — all j \ fd through the sea — all were baptized into Most* the cloud, and in the sea — all ate the same spiritual i — all drank the same spiritual drink, for they were m partakers of the spiritual rock, Christ. Nothing can be a moi 5 proof than this, [i i cumstan ing the J people who have v\ . and are made partakers oft!, of OUT Lord Jesus, their privi the Spirit of God, as to fall from theii 1 perish everlastingly. 1 continual! tine that this is imp ble, b overmuch security proofs m po of the possibility of ending in the fleshy though the] •nber who ' du ; and mischiefs produced b\ I . — N'ow than which. Dr. Clarke cannot be a more • truth of h j of the final ap f the ': Why that these I - irho irere these \n a. miraculous «ray 9 all w\ ^position, mem no - thing , or holiness if heart, sim against Go I soprovokinglj tl d them in mldernes 46 bt even a novice know that Dr. Clark*. tier to have made any thing of Mil Favourable to the port of his system, ought to have proved Bret, that these singi of which these Israelites were made partaki made them real saints ? Bui to this, he does not e pretend, as the reader has alread notes on tlie place. There is ju»t as much Therefore, drawn from this place, that the doctrine 01 fall- ing from grace i< true as ////>; J)r. Clarke says so, ai (I that too in direct contradiction to what lie just before >aid on the four first verses of the cliapti Our countrymen were wonderfully delivered from the British yoke, God gave them corn to eat, ami water :<• drink, to keep their bodies alive, moreover they were baptized in their infancy with water, and enjoyed a great many gospel privileges, but they abused them all, and never were truly converted, ami bo God was not well pleased with them, but cut them oft in their sins; and this proves the doctrine of falling from grace 1 Now there is just as much argument and reason in the opinions which I have given, as there is in Dr. Clarke's, which we I been examining. This is the truth, and you cannot de ny it. I ask the reader if the truth of this system does not look extremely doubtful, when it appears that the most decisive proof m support of it is drawn from this place, in 1st Cor. which indeed is no proof at all, but rather what the Dr. has said upon it, appears to be a downright imposition on the conn of the readei with this addition too, of his comparing the i ruth of God to the lie of the devil, when i ilucingOUT first parents in the garden ! Gall. v. -4. — •• Wbost d by the . ye are fallen from grace. 1 frequent" ly quoted by som ^tin^t the trine which i am ad\ But will men of sense and reflection urge this passage as proving any tiling in favour of the falling away idea. Tray Cell me reader, what does it prove ? Does it prove that these (iallatians fallen into hell ? If so. v. hy did Paul write his epis rle to them : Does it prove that they had fallen finally ///, beyond the reach of grace and mercy, and had bf u incorrigible ? If so, what use to write to them, i perish" and of course our opponents have not the right view of the text. We will next attend to that passage in Hebrews, 6 Chap. 4 % 6. For it is impossible for those who were once enlightened, and have tasted of the heavenly and were made partakers of the Holy Ghost, and have ta> led the good word of God, and the powers of the world to come, if they shall fall away to renew them again to repentance, &c. We will again in the first place give our opponents their 51 own ground from this passage, just to see what the con- sequences would be, and I presume to say that it would prove every backslider that now is, ever was, or ever will be. to be irrecoverably lost. For observe, they lay stress, great stress upon the words u \U is impossible to renew them again to repen- tance." they say therefore that some may so fall away that it is impossible to renew them again to repentance. And I say that according to their ideas they make this lage prove the sure damnation of every backslider. For observe they hold that David and Peter fell away. I put them to it to deny if they can that they do not thu> hold, preach and write. And to be consistent therefore they must either contend that David and Peter never re- covered but are now in hell, or give up their sense and in- terpretation of the passage. Nothing can be clearer than xhat they must do the one or the other. Dr. Whitby, the Capt. General of the Arminian forces in the last centu vy, contends with all his might, that Lot, David and Peter, in their backslidden state, had no inheritance in kingdom of Christ and of God'. And as for Dr. Clarke he i erning those Gallatians, which made the subject of the last objection ** the y had therefore in the word fallen fr ; and whether ii is more than we can tell." More th&n jve can tell ! Why, dear man, how is this : If the passage in Hebrews is made to vindicate the fal liii£ plan it is ( lear according to such a construction of it. never did arise again — for, say our opponents, this passage in the Gt\\ Hebrews, proves to a certainty thai - may fall away finally] and 1 i I tinl\ authority to Bay that it proves that it is im| i to ao fall away to be brought to repent again. Butth nd that David, Lot, Peter, the Gallatians, &c had fallen from ^i f tin icord. and so their system 1«' n in hell. U theii in a true one? What does the bible Bay about Da vid, Lot, Peter, &c. tdkr the time that Dr. Whitbj iptare they had no in!. I tance in the kiugdom of Christ? Doe.- it tell us I continued impenitent ? Why did the apostle 1 4 to those I is who Dr. Clai . " Did hd that he knew had fallen beneath the reach of mercy ? And why does the Dr. himself admit the iibilitj of their being brought to repentance? Now jchool boy will see here is a flat self i They will furthermore see that the construe - h our opponents put on this passage cannot hv because it contradicts plain bible facts, arid chain down in complete despair every prion. Our opponents some of are ofthe difficulty which I have just been •[ clear of it, tell us that this is >; >m a very high slate of grace* I ask them to What is there in the text or context, in - uch an idea ? Not a word. They therefore, ig the question. It is barely their assertion )ut proof — and they must beg an abundance to make : probable from scripture, that their doctrine i- But what is there persons which not be said of the least babe in Christ ? Have not beeii enlightened r Has not the least christian ta renly gift, and become a partaker ofthe Holy ' li 11 i tasted ofthe : I v)f God, and the powers ofthe world to come e the objector to prove from the scripture tl. be sayingl; Our op; make the ■r for them! fi lit to give • , a more it ion of tl — that instead of in our present have fallen jy say that it is clear from the passage, when n. lated correctly, that some have irrecoverably fallen from Well, for argument' t them have their ition, and what then — why they are worse off still, tsible, for the consequence is that every one i 53 lias fallen away is irrecoverably lost. For they assert that David, Peter, the Gallatians, &c. fell away, and of course, according to their sense of the passage, they could never be restored, so there is no other alternative for them but to admit that they are eternally damned ! ! Will they stand by such horrible consequences ? A V i 1 1 they contradict the whole tenor of God's word, and themselves too, (for they as often as any call upon back sliders to repent,) or will they give up that this pr> 'annoi be construed to support their system ? I I them to their choice. One or the other they mus r do. AY ill they say that the Apostle has reference here to some who I'M further or deeper into sin than those were dor of whom there was hope that the\ ,i be recovered. I ask, how can this be when Dr. Whitby contends that David and Peter so fell that I had no inheritance in the kingdom of Christ, and Dr. Clark . plain words that he Gallati / in y sense of the tvord fallen fro, " What more . the objector could he say than this about their in, — For observe, the tdxt does not say it is im| u par/ of those who have fallen away to be renew. ipentance : there is no such qualification! A* ding to their translation, it says "those who he away," that is, all those, or I cannot understand plain Kn-li.h. Our opponents' shifts and turns their system from ruin, with any degree of colour from scripture, puts me in mind of an anecdote I once heard concern!] ion which happened between two men on an er subject A says to B, can you iqui u wool ; - I i - .:;. B says I Put it iii : M itii our- ODD ! Wt will allow them to put '•port their notions, but not without. But I will waste no nunc time in shewing the mani Told absurdities, self-coi to the bible, in which tl: ^sage involve them: 1 do consider that it mu^t appear to vww candid 5* unprejudiced inquirer after truth, clearly proved th&l they have no right to use this passage as tney have ilonr ; 1 ajjain say th&t there is no other alternative for them but to hold to the impossibility of the recovery of any backslider, or acknowledge they have not got the tn; t meaning of the text, so that whether we are able to de- cide on the true interpretation or not, one thing is certain it cannot prove the doctrine of the iinal apostacy of the saints, except it prove the utter impossibility of the re- covery of any backslider, and of course that David and er are in that state. With regard to the right b< of this passage, it is admitted that t have b Cerent opinions entertained by those who believe doctrine which I am endeavouring to advocate. as bv those on the other side of the question. — .ng the parage as it stands in our present translation, it is natural to rank it with other hypotheti- cal expressions of the scriptures, like that in John, where isl Says, •• And if I should say 1 know him not, I II be a liar, like unto you." — Seepage re would be no farther difficulty. But for my own I am quite willing to admit the translation of \)\ ; ke, "and have fallen away/' for I have long el d the opinion that these solemn words, those in chap. x. 26, £r. 23, 09, &c. were spoken with reference to til' 1 .lews at large, that is the nation of i who had enjoyed such extraordinary privileges and .\ere about to bring upon themselves by apos awing back from all the light, convictions and im- pressions which had b°en made upon their minds, that ist was the son of God. They had witnessed the wonderful miracles wliich he wrought, and after his cruci- fixion and ascension, the descent of the Holy Ghost, and the signs and wonders"' which attended the preaching of his apostles, all demonstrating that he was the true -iah. I say this has long been my opinion, but how i ! did I think that Dr. Clarke, himself, even after inti mating that the passage proves the possibility of falling from grace, should avow the same opinion ! But let tin- reader be assured that he has, and that too ia his note- 30 on the two next verse-, and has in my opinion give .rood an exposition of the place as has ever been given b\ any commentator whatever. A few more remarks and the reader shall have it in the Dr's. own word-. The reader will be patient and pardon me if I am rathe i lengthy on the passage, for [ desire to jjive it a thorough examination as 1 believe it >o frequently misunderstood. That, therefore, which it appeal- to me will lead any did observer into the opinion that these remarks were made with refereno at body of the Jews who been so wonderfully privileged with gospel blessings, and not to any who forth any fruit as real chrisl rable connection which is made by the writer between these verses which we have been con- sidering, and the two following verses. Let the rea der just turn to his bible and observe, and it appear- . if lie is not determined on ing to what he had just bee; l it and i them by whom it is \\\\\ / whose end m I 1 dis ntioned in >f which lie had hern Oay n /''/in had err [edged bj juI the in! - the with ground that had I id nothing b -puki"i of in ] ofchristii brought fc s the inha ants of Jerusalem, unto whom* God sent his Prophet-. gave them line upon line, precept upon precept, and of all he sent his dearly beloved Son, who offered then salvation, and wrought many wonderful miracles among them, but who notwithstanding "would not" be gathered, but as Stephen said concerning them when they were about to stone him to death, they were stifl necked and uncircumcised in heart, and always resisted the Holy Ghost. These I say are the sort of people who our opponents (some of them at least) have argued, had atta'iied to such a high state in the divine life ! Noble christians to bear no fruit — jrood christians to bear noth- ing but briers and thorn "low the apostle affirms that those that bear fruit, or the "earth that bringeth forth herbs meet for them, by whom it is dressed. recei\ eth blessings of God, verse 7. Exactly the same idea which our Saviour gives in John, xv. " every branch in me that beareth fruit he putgeth it that it may bring forth more fruit." So that according to Christ and Paul if a person bring forth fruit i that they shall bring forth more. But it happens that those characters who our opponents bring forth as an example to prove that some have fallen finally away, never had real religion, without they contend that a person may have religion and yet bear no fruit, and this I should think would be as much of a paradox as it would to tell about a "a holy devil. M As for fruit/ess professors we do not mean to deny, but that they may fall away and 'itihj will fall into the very depths of hell. God change their hearts that they may bring forth fruit unto holiness, so that the end may be everlasl life. Some are ready to start the very moment that you tell them that these remarks in the verses taken up as the objection were made with reference to the incorrigible Now it is worthy of remark that the expression which they seem to insist most upon as evidence that they were < bnstians is in the very onset given up by Dr. Clarke as meaning no such thing— and that is that 'they had " tas* 57 ted of the powers of the world to come." i; These words vs the Dr.) are understood two ways : 1. " Th> powers of the world to come may refer to the stupenduouz miracles wrought in confirmation of the gospel ; the pel dispensation bein:j; the world to come in the Jev phraseology, a- we have often seen. All these miracle> Jesus Christ did in the sight of the very people, and thus they had the highest evidence they could have that ,1 wasthepromi- iah, and could have no pro; to doubt his mission or apostatize from the christian t which they had received. (N. 13. What kind of I id received.) 2. (Says the Dr.) " Th words ha\ supposed to apply to those communi- cations and foretastes of eternal blessedness or the joys of the world to come, which they who are justified bj the blood of the covenant and walk faithfully with l ." After further remarks, too lengthy for me to transcribe, in which he argues that this opinion is not so well founded as the former, he thud that the first opinion is tli> •e his note- place. Hut lea- kers of the Holy Ghost r r by a^kint: (low was Balaam a partaker of the I: tphesy a». tie* while being one of the study a litle iel, and , in trie scrip* . part a and ; With I &C. I 58 day, Lord, Lord, have we not prophesyed io thy Dai and in thy name have cast out devils ? and in thy nam* done many wonderful works ? And then will I profess nnto ihem I never knew you : Depart from me \e that work iniquity*!" They were enlightened — but how far ? Not saints are. There is a vast difference between the light that produces convictions as to the extent of it and the di- vine illumination accompanying regeneration which gives the soul a view of the moral beauty of God. I suppose that all will acknowledge that a sinner is enlightened in a certain sense before conversion ? If not, why does tremble and cry for mercy r But let us have Dr. Clarke's second exposition of these verses which I acknowledge to be as good as any which I have met with. When he comes to these words " is nigh unto cursing'' he thus goes on — 44 Is nigh unto cursing.^ It is acknowledged, almost on all hands, that this epistle was written before the destruc- tion of Jerusalem bv the Romans. This verse is, in my opinion, a proof of it ; and here I suppose the apostle refers to that approaching destruction, and perhaps he this all alons;in viesv, but speaks of it covertly, that h<> might not give ott'ence. "There is a good sense in which all these things maj applied to the Jews at large who were favoured by our Lord's ministry and miracles. They were enlightened by His pt : tasted of the benefits of the hcaven- ly gift* the Christian religion established among them: many of their children and relatives made partakers of the Holy Ghost; tasted the good word of (wod, by the fulfilment of the promise made to Abraham; and saw f he Al mighty power of God exerted, in working a great variety of miracla. Vet after beino; convinced that nev or man spake as this man, and that none could do these miracles which lie did, except that God were with him : having followed Him in thousands, for three years, while he preachcii to them the Gospel of the kingdom of lj they fell ai: ay from all this, crucified Him, who. 59 even in his sufferings as well as His resurrection, \ demonstrated, by miracles, to be the Son of God: and then, to vindicate their unparalleled wickedness, endeav oured to make Him a public example, by reproaches and blasphemies. Therefore, their state, which had received much moral cultivation, from Moses, the Prophets. Christ and His apostles, and now bore nothing but the most vi- cious fruits, pride, unbelief, hardness of heart, con- tempt of God ? s word and ordinances, blasphemy, and rebellion, was rejected, reprobated of Got thought worthi/. who hath troddtii undtr/oot / Oodi and hath counted the blood of thv ion nan! wh- with he was 9anct\ ihvhf thing .'" As it \i 60 knitted on all hands, I believe, that this i with the one in the Gth Chap, which I have ju- r been considering, it might be considered unneci me to say any more on this, as the objection raised from them both will stand or fall together so that if I have fairly refuted the one raised from the 6th chap, the refu- tation of this follows of course. Yet fcr fear that some might saj that [skipped over a that militates again >< nine of the saints' perseverance. / will make a few further remarks. They were evidently the same class of persons 6 {taken oftn the Gth Chap, in the place which we have just been considering, and there is not the least intimation that i christians. The objectors sanctified. But the text does not say so. 1 know they labour hard to make out this point. It say- " with he Wi .*' Who notified? An- swer, the Soil of God. Asit i him whom the Father hath sanctified and nto the v orld, that thou blasphemist : beca;:^ I said I am the Sou of God : this is the >e of the text • they had e-teemrd that pi ; >lood of the new covenant d ratified it to all that believed and by the hich Christ had been sanctified or consecra- Priest and Adi i sinners in the if it had been an unclean ;. less holy than the blood of goats, or as vile as that ctified be applied to these per-oi> i What then ? it no more proves that they had personal holiness; than it proves that -otis and things which arc frequently spoken of in the scriptures as being sanctified or set apart to an holy use had personal holiness while it must be admitted they pos- «ed no such thin Let it be observed that the^ord sanctify or sanctified is I not only to denote personal holiness, but is applied ft) persons and things which are set apart to a holy use *Dr. Clarke considers it a parallel paSiO^cand so unto the people and sanctify th and to-morrow, and let them ■ M And be toady * third — T the Lord will come down in the SI upon Mount Sina." ain, verse 14. " And V it down f Mount unto the people, and Now is and with ceptioo too? But were they m I in this p mal holim - i 11 For it had been better for them not to hare known the way of righteousness, than after Aw have, knowi »n from the holy commandment dd> to.' 1 Bui it is happened to them according to ///< true pro- . ,k The do j- is turned to his own vomit again; and the sow theit was washed, to her wallowing in the mire" I once tell into conversation with a friend who be- I in the possibility of Tailing from grace, r« meeting this passage, and although he had been principa I suild- mg his ideas upon hie construction of these words, ret af- ter beting his attention while I read the whole chapter to him OflCC distinctly, he acknowledged himself altogeth- er mistaken. I wish the reader, however convei -ant he may have been with his bible, and with this chapter, would now turn to it and read the whole deliberately, and answer his conscience and God if there be aught in this chapter proving that the persons here spbken of were ever true christians. No! But altogether to the contrary. The apostle in the last verse plainly tells us vo. if there be any meaning in it at all. It is happened unto them, (he says,) according to the true proverb. And what is that true proverb ? Whj the dog is returned to his vomit again, and the that was washed, to her wallowing in the mire. Now the dog after he has vomited is still a dog; and the sow a lal washing, is still a swine. The one's vomit ing and the other's washing, never made them sheep! And so says our Apostle, it is with those of whom he is speaking. But yet our brethren, in order to hold up the Old rotten building, have made the Apostle to bring i hogs and dogs to repret of a chris tianl From such symbols and metaphors good Lord de- liver us. Christ never told Peter to feed his dogs. — Reader, how dare you ever pretend that this chapter will : the exposition that the advocates for the falling plan iave given it. It looks to me almost like blasphemy. God *ave me from ever comparing a christian to a dog or swine. Yet our opponents must, in their sense of the place, for observe, they contend that the vomiting and washing -iies true conversion: yet the dogaftevhe hasTomit- ed is still a dog with the same nature, and d christian. (), say or on: Ise how could it be said that God would tal I supp - icknowledge Deists, Ui. , and all who den\ 'he threatningsof this book, or in any other way mutilate i take from the words of the prophecy of the book.— What is taking away if denying that it threatens eternal ishment to the finally impenitent and unholy sinnei And do none do this but christians? out 65 text says il if any man >hall do this." JSo here our do ponents are again— 'eep in the mire. Their argument- are that any man who takes from that book must be :i christian* Now I leave them to their own free will and i hoice, either to abide by this "system of theolo. which is a sure and certain consequence of their ai ment from the . or give up that it proved nothing for them nor again*- • Whether I can ^ive a correct exposition of this pas -iy;e or not, one thing is certain, that those who have ad duced it as militating against the doctrine of the Bai perseverance, have not, as I think, is sufficiently proved. I think, however, the meaning very plain. As the atonement is general, and all men have a state ot probation, so salvation is freely offered to all, and all may have eternal life it they mil repent and believe gospel — so in a certain sense they may be said to hai part in these things. But when men i eject tin do dispite- to the spirit of lent, muti and take from the truths ol God, in order to pi own wicked hearts, God (though perhaps af|er be; with them loii. spirit from them, with them no ! salvation no moi e, i them to th to final impmi /. and thus their pari is taken away! W man abandoned of God, to follow his own device This I think to be what is meant by the part that | 'ias in religion. Like a sumptup is prepared before the face of all people — but woe to the unbeliever and rejector, he shall loose hi* POT/, which he might have had if he had only come to Christ in thi lid of any man, wheth- er Deist, Universalis^ or an unbelievei he shall take 11 the words of th prophet v. Qod ihall take away hit life/ 5 1 promised to attend to fudas. Our opno* ncnts say thai j away and was lost But what evidence that Judas in, when with the other eleven r v \ opponents) say so; but, to the bible for evidei what then r Christ i devil. Who fi we believe in this case — Christ or our opponent i Foi part 1 hope to be content with the plain declarati Saviour of the world, respecting the true charactei im who betrayed him, and I chair v me the least intimation given in any of the remarks f Christ i erning JFud he ever was a good man. 'fanvc; ;ontent with what is plainly deck ripture, relative to b characte man, what have we to do with arguing with them tar- . -> for the conduct and conversation of Ji self, not one word or dv*.n] can be shewn ;. • e that he was a good mar. but much, yes an abun* r to the contrary. Bo thai i t christian, orm must do it in plain contradictioi testimony of Christ concerning him, and evidence, giving proof df his true character by his works, ground on which our opponents found I ments for the genuine piety ot Judas ; vould not choose a bmi man to fill the pi. This they think blasphemo tys so; and is there danger in foil- • Have J not chosen you lu But we cannot opponents. And shall we re; Stand omprebendr Thus saith the Lord is sufficient I once knew a christian brother, whom I mu to be quite wounded, when the idea that fj i bad man when chosen by Christ wai fed in his . md could not endure it — it was so bla-phen. I was not a \\u\c surpi in I found the minister, under whl lie had long eat satisfaction, who had the pastoral care over . and whom he held in high estimation, as sound in :inal points, was of the same opinion — notwithstand- ing he Was ^ous Arminian. 1 £ivc his words ver- m, from one of his controversial books. Speaking of 9 he savs:— 67 Bis former occupation is unknown; ; call •-•> the Apostleship, he was appointed steward, treasurer, for the apostolic household. Various I been the opinions concerning his true character there is no evidence that he ever possessed true and genuine piety. The probabilitv isj that he at an • »d became deeply corrupted with the sordid sell ness of hi rice. St- John affirms of him, that h< And Christ speaking of him saith, "U (iu twelve, and one of you is a devil. ' ? — •• For Jesus Knew from the beginning who should be1 . " The reason why Christ made choice of such a man to !>■ I himself expressly declared: •• i speak not of you all, I know whom I have chosen: the scripture may be ful filed. E atetii I >rcud with me, hath lifted up I tell you before it corner that u ye may believe that I am he." (John >:iii. 18, 19.) Wilson's lett< —So- here is an ad plain truth n i har : iim. Not* think brist in p . . i the truth, which n ; tenia] conduct i clandestinely. liut here I a man w nd who would have found ia( hi « ould not Way the thought of bii I i • ucMying our bl 08 Lord, were obliged to do it in opposition to all this light and evidence of his unspotted innocence and purit\ of heart and life, which will to all eternity be a standiriL proof of the wickedness of the heart of man. Much n might be said on the wisdom of God in choosing Judafl among the other disciples, but my limits will not permi* me to enlarge. One thing is sure enough, and that is he never was a true saint of God. We pass to another objection, and one which our breth ren insist much upon, as an insurmountable one in our wav. " That the doctrine, of the saints perseveranc ! away the free moral agency of the saints, so thai they cannot be considered in a state of trial. ■- Let us candidly and carefully examine this objection. 1 believe all who believe in the^ di • inity of Christ — al 90 believe, that he was " perfect man." That he was not only perfect God but perfect man. Or, to use m\ own language, to express what I wish to have understood ,v meaning, that there was included in the charac ter of the Saviour of the world, a man — as much as Adam a man in his primeval state, who was possessed ol free moral agency. This is so evident from the vei \ nature of the case, that I should think no one who be the bible would pretend to dispute it. He must be a man to fulfil the lair which WC to man. This is a truth which will forever stand. — From hence we read that he was made of a woman — made under the law — 1 : bject to it. And he E himself] that lie came to fulfil the law. What I Why the law which was given to man. Now let it b« remembered that the Godhead or divine nature does no; destroy the manhood or human nature of Christ. It • lues not destroy the free moral agency of the manhood — if it does he did not fulfil the law — lor it required free .! agency to obey or fulfil the law. Hut Christ - a me to fulfil. Now when I have mentioned this to some brethren who have raised the above objection, see- tiemselves (to use my vulgar expression) cornered, y would cry out, O Christ is God, this is not a fair -ample, &c. But declamation is not argument. I admn 69 eart ami soul the divinity of Chi while I bold to his perfect divine nature, I also coir for his perfect human nature; and that he must as a per feet man, have free moral agency, or else I defy anv one ;ike him out a man. One man in order to get clear he conclusion which this truth must brin^ every one to who will admit it, turned it into this shape, that the m agency of the manhoo . dhead were both one. Well, if this be the case, why not say that Adam in his holy state had na-fi agency of his own, disti from his Creator? \i one man can be a perfect man without free moral agency of his own, distinct from God, why not another? This would be making man like . moon, stars, stocks aid stones, with a witness t Hut sensible men will not, I trust, run into such dark but come to the light. Let our brethren have a few words from their greatest commentator on I . U -. Clarke i; should never foi that Jesus was perfi as well as God." •• two natures mufl niished in I . "he took our flesh and blood, .t human body and iman soul, and lived a human life." Now all i I ted, wh< 1 foi m Dr. CI althc >me Trinitarians n the < lit to appl , to the divine n:i ture of Christ, but id be applied t hum. rhich opinion t am aaro i the above rtmai k Id think no human being who the offspri I David, the man C "ild undertake to «'. that God <• human natUI Christ, Which was bom of I ' ■ M , Bethle • hem ro which he came to accomplish, from the mauler until he breathed his last breath on Calvary. Who dare dispute tins certainty. No one, I presume, for tear of blas- pheming. Well, did this certainty, this moral certainty of his finally persevering and holding out to the fend, and the utter moral impossibility of his failing in his course, until he had finished it, which certainly was founded in the promise of God, destroy his free moral agency as a man? Now here is the turning point. Don't run away from this point. If I am wrong I will confess and forsake, but if you are wrong, in the name of the truth, I charge you to do the same. If this moral certainty of his perseverance did take away his free moral agency, away ^oes the atonement, away goes the Saviour; for it requires a free moral agent to fulfil a law. But Christ did fulfil it, therefore it did not take away his free moral agency as a man. This is the truth, let who will deny. Well, if it could bo made morally certain by the promise of God that one free moral agent should persevere and not fall away, and yet retain his free moral agency, and be in a si of trial, why not another? Now let our opponent- consistent, and answer this question if they can, and it they cannot, let them give up this objection ; and this undoubtedly they must do. For this statement is clear and conclusive, that if the man Christ Jesus could be kept by dx vy from fall in l: into sin through his whole course, and yet retain his free moral agency, and b( countable to God as a man, or fulfil the law; so also may the saints of God, after having hem born agaisii nr kept from final and total apOBlacy, and be brought to < phte holiness and happiness in heave, u and retain their free moral agency. And, if Christ was in a state of trial, so may they be. If one be true, the other follows of course, and our metaphysical opponents may get over it, tinder it, round it, or through it, if they can — methinks i here is a breadth, length, depth and height to it, that will forever confound them. Here, also, we see swept away, all their cavils, that n the warnings and threatnings which we find applied to christians in the New-Testament, is by no means con- tent with the certainty of their perseverance.' Is there not a threalning in the law to every one who is under it? Was not the man Christ Jesus under the law? Must he not have died <4 if" he had transgressed: Did not the law threaten him with eternal misery * ; if** he transgressed, as much as Adam, or any one else who was ever under the law r Deny this if you can. and if not, give up the objection that warnings and threatnings are inconsistent with the infallible perseverance of saints. — Besides, our opponents seem to entirely misunderstand this point in another respect. We do not expect the end without the means, but argue that God hath joined them ber, and makes the means effectual to the accomplish of the end. If I were to send a child a journey, and there were a pit by the way Bide, whit h, "IT' he should fall in, he would certainly be killed: yet if I were capable of 80 effectually warning Dim or c€tusmgh\m to take such heed that he would not fall therein and be ruined, but would i his joni df 1 should think there would be a beautiful 00 between the end and mean uning and the certaintj ofth( oar opponents that hfl ' tinnot and the mean- which he has enjoined upon his tual to bringing i at to nev then we will give up i : . e on ■ weaker fonnda- than we should think "* would make, but not till then ; and let ihem talk a> much U the] p use of i ■.■ much in the di tneans a- they, and aUo. that (iod makes them effectual to tin lOuroppoi.- ^aianS ■Id it nut bs well enough m mv smaU ti < L • n u ./ , : > ask ihem the d iff ere n ce t I 1 do therefore consider that I have fairly shew i, objections that the doctrine of the final pcra ance of saints takes away from them their free m icy, and renders the use of means nnn< to be objections that have no foundation in scripture, common -ense or reason. I have now answered all the objections which I have known to be advanced against the doctrine which J advo he truth of God. And what is the sum to- *al of the (objection-? "We find not 01 a rip- ture asserting that a real saint ever did or will fall finally that our opponents can make of their objections from the bible, i<. " that IF they fall a And I appeal to the candid reader if I have not shewn we might as well argue the possibility of C: away, oT men being saved by the law. and of a holy I coming down from heaven, to preach a false doc- trine, &c. &c. from such hypothetical expresi scripture, as to argue from them tin dam- int. Why not? Christ says to the Ji John viii. 55. '*If I should say I know him not. I shall be ..*' Nov/ why not U-< , -0 falling our oppoi! ard bility of the falling •• if" pit fall B -t might lown— . i oat— and I iloanj lOld |] rt hi- '•rnte U _ ; lo say iho.* \ e fallen away, and for my own part I do in the perseverance of the saints any surer than his Again, why not argue the possibili ;ttion the deeds of the law. from these passages of scrip- ture, Romans x. 5. — Gal. iii. \2. M For Moses describeth righteousness which is of the law, that the man v. 'loeth these things shall live by them. And the law is not of faith; but, the man that d them shall live in them." Now with what kind of propriety can our opponents maintain their position from the scriptures, when we i ird with the numerous plain, positive promises, in second partfand scores of othei it be adduced,) asserting the tr.uth of - .1 am advocating, and of course, the falsity of their notion Falling from grace. Does the bible contradict - • .— • then to _ »rt only bv thos ripture v. sibility of the aj d by the 1 1 - V 15. 'I m:i. pro] \v 4 of the docti : •• B ihoufd be OW I think • ■ did not fight as one who beateth ti ID the context, but he kept his body under. 4i IT he had not kept his body under, he would have been a CJ away — this we admit. But that the ] .''possibility of the saints' perishing we deny. The : :e is of the Bame nature with many which have ready been considered. Let those who urge such paf cainat the final perseverance of the saints. od to the following : — "When Paul was on his passage to Rome, a tem] arose which seemed to threaten the vessel and crew with destruction. Observe, Acts 27th chap. 20. "And when neither sun nor stars in many days appeared, and no I tempest lay on us, all hope that we should be sav- ed was taken away." It appears by the account, Paul fasted for a lonjr tim< and was also eventually assured by God himself, that should not be lost — observe what he says to his I y — "And now I exhort you to be of good cheer, for i ' ' be no loss of any marts life among yoi', hut of the ♦•For there stood by me this night the ans;el of Clod. >e 1 am, and whom I serve, saving ' ; Fear not ) thou must be brought before Cesar — and lo, God hath "ii thee all them that sail with thee/* Wherefore, sirs, be of good cheer, fori believe (« that it shall be even as it was told me Now any person i that in the foregoing it was ively declared by God himself to Paul, that he should be brought I and that the lives of all who were with him should be preserved, and that it was dhf impossible for this not to take place, if God bf to his word, for there cannot be a more positiv finance of any future thing coming to pass in all the word of God, than that all their lives should be saved. Mut let us hear what Paul says to them, as some of them were about to flee out of the ship, after they had let down the boat into the sea. Verse SI. "Paul said unto the Centurion and to the -old:- Hero we have precise]/ the same kind of express] . this about Paul's keopincc his body under lest he should be a cast-away. Does this prove that the word >d rtlight fail, and Paul and all who were with Kim lost after the angel of the Lord had declared to the con- ? Or was this rather a mean* which God took into the account, in promising the end and was therefore mad*- lucive to the final accomplishment of the end : ! should suppose men who feared giving God the lie, would answer that the latter is the truth, and so also with reference to Paul's keeping his body under, les me a cast-a\. FAR? XI. I now proceed to the socond part of the work pro; i prove the doctrine I advocate as the word )d. t. I will prove. It by plain promises. John \. ) hear my voice, and I knew them, and they j unto them 'ft rnalM shall any pluck them out iff my hand. % *My Father, wh> (hem alL bit to pluck them out of my Fathers hand/' ■>\v it appears j the abo\ rove infallible salvation i varlv and positively as any thing ran hi' pi if there were not anoth< e in the bible i laring the thing) ought we not t own word ball wen JVC 111 III tl not b I 1 nal life-- that is, now, 1 ask the reader if he can find an em v may we not expect to p after we ivenr There is nothing more said 01 the saints at tli tion to secure them from perill- ing than • lid. I* there anv thins more? — or more said? i them ind again, they Now 1 call on our opponents to shew me any the impossibility of the saint-" fal i glory, than t ; : v.res which I have quoted i lit y of their finally falling away fore they get there? And I would ask the candid r< what language could our Saviour have used which would have more clearly and conclusively confuted their notions of t: tingly.* — Our opponents say that the saints may and undoubtedly many of them do perish. What! is this possible that a with his bible in his hand and his -eye fixed on words of the Lord Jesus Christy where he says they never perish ? The turns and twists (if I ma' vulgar expression) which our opponents have made in order to £et clear of these plain words of Christ is really an imposition do common sense and more especially script Tins eternal life th a the Io?e > they may lose the love of God, and so lose eternal life! We this be - may die afl n ill not work both to there ed to the saints than i nal life, which i-. supposed to include all the bles of heaven. 5 to t - turn, et< . life has no connects /?/ of God in his soul — the love of God in t'J which th( for the cr of tins love — his happiness — po rtine views of God — thest Q entirely disconnected with eternal life! Now they. do that the saint would it the love of God. But, obcrve. this promise is decisive, and never can be overthn shall enjoy this, and that too, to all eternity. he unprejudiced reader what idea strikes his mind when he thinks of eternal lifer Does he not consider that happiness or the creature's enjoyment, and that to end, is inseparably connected with it? And what won 1 think £"v anv one to tell him thp.t althou ve him eternal life beyond i hem' that too, after it \ 1 1 to — for if it may be lost by one unto who by another!- But Christ says, d life. Shew unto me therefore a new born sou! f will shew you one unto whom Christ has ri eternal fife renFy enjoyment has alftoadj souls, and although they will not enjoy m of hapi will in heaven, yet t!ie gift is made — cure — the will is scaled, and that too by : ; » ok >w 9 and ;. alread Our opponent than thev continue r, which Hut th who d r people m ments — cut th *. We the sai&ts tiritf persevere in holin endure to the end, and the good reason we have to think so is oceans, iiod has given them eternal life, and has prom- shall never perish. But to turn away finally, would !>• to perish; so therefore the very promise that they shall not perish includes that they shall not cease finally to fol low Christ; and moreover here conies in another pi promise, expressly declaring the very thing. Jeremiah, xxxii. -10. 44 And I ivill make an everlast unit with (run, that I will not turn away from t to do them good ; but I ic ill put my fear in their heart*. /hat tl I NOT DEPART FROM MK." Observe, God promises they shall not depart from him: \ then the condition is promised. What more could be said ? When, therefore, our opponents urge their ideas of the moral possibility of the saints' | must do it in contradiction to the word of the Lord, he hath said that they shall not depart from him, so that all A their talk about the condition of the promises made ti- the saints is here cut oft', that is, in the way which they argu& We too admit of a condition, but we prove thai the condition itself is promised. Our opponent that if the saints hold out and do not depart from God, ived. We contend that the conditon is _ which is included in the promise of eternal Iji the sheep of C hirst; for if this were not the case all promises would certainly fail of bringing one suul t< iveaven. Hut hear the words of Christ again* John v. 24. »* Verily^ verily % i v unto you. h> that hearcth my icord and believeth On lam that hath everlasting life, and shall not com iwmj- lion — but is passed from djlath into life. Does ei saint of (rod believe in Christ? The moment that he believeth in Christ, the word of God says he hath ever! ing life, and shall not come unto condemnation. Bin our opponents say that t!ie saints may die eternally, ai all this which Christ hath said to the contrary, and muu more which we shall presently bring forward. There seems to be a dispute between our opponents and our ed Lord ; which side will you take, reader.^ I have heard men who have read the bible, and I lieve knew their ri^ht hand from their left, when remarl- ing on such promises as the abovemen tinned where! eternal salvation is promised to the believer-, insist much on the e-t-h, they say it does not say he has believed, but who believeth; that is, who con- tinues to believe. Well, giving them all they could ask for with such a management of the subject it would amount to precisely nothing, for I have just shewed from the word of God, that the condil is promised, that ill not depart from (rod, and if so they will continue to believe; but further- more their remarks as stated above about the e-t-h, ap- pear to be nonsense — for observe, eternal salvation is k cted with the very first act of faith — for example ty while you are reading, their is i true chris- tian in vour j;; F so, he believeth the j what next? Why ( hath everlasting life* and where will you find an end to that believeth in Christ t<> hath i e to-day, but our opponents would make it out th ioont to > . than twenty -four hones, for verilj lya man i id a devil to-morrow, and be damned ! But we will anl another the e-t-h a II the word of faith tol U ah alt d '.n thine heart (hat I d him from tin L M W hat will our opponents do for an e-t-h to prejudice the mind ..ml readei John i\ . It. inketh of him, shall NEVER THIRST, b i into Th Ihej phall ne\ i uto yoir, (til on inc hath everlasting til I \. our opponents think that a believer may die eternal 1\ What a clashing with the word of God. Again, verse 54. ik Whoso eatcthmy flesh and drink my Idoodn htth ettrncU life* mid I ivill raise hin at the last dm/." To eat the f)esh andfl rink the h of Christ we understand the same as to believe on him mentions nd they who do so have eternal . and Christ will raise them up to glory and blessed- in heaven at the last day. Well, savour opponent-, must continue to eat. Just so precisely — that if opinion also, and the reader will remember we have proved that they ?u7/ continue to eat. M / will put my in their hearts, and they shall not depa\ Be- - they have the promise of" eternal life, and we think includes eating. Suppose God should positively de- clare thai a man should live in this world an himd years, should we not understand that the meat. the end were promts Again, John vi. 57. " ,/v thelivirig Father hath soit ;nd I live by the Father ; so he that eateth me I shall he live by me." Observe, he (Christ) makes the rance of the saints as sure as his own. They shall live by him. he lives by the father. Again, ve •■ He that eat- eth of this bread shall live forever/' John \iv. 19, " all live also." John wii. 30, 21. "Neither pray I farthest al but for them also which shall word. That they all n Father ah me and 1 in thee, thai they < that tin world may beHi ve that thou has sent me" Does Christ pray for ever aid evei believe in him time. What does ; Father for concerning them. Look at this prayer reader, and then aJe who believe this doctrine highly prize the inter- 81 rion oi our jrreat High Priest. There are many o passages in John, that directly prove the infallible per ranee of the saints, but inv limits will not suffer me to transcribe all which I should be pleased to. I will there - a few more passages from different parts ol . without much comment, just to shew tht; ler that we hftve line upon line, and passages m . which unequivocally confirm the doctrine for which 1 am contending, aa truth. Job xvii. 9. ifc The righteous .shall hold on his i and he that hath clean hands shall be stronger and stron- Psalm I , 2 4 . ; » 77? e steps of a good ma> ordered bj/ the Lord ; though he full, he shall not be lit- n, for the Lord vpholdelh him wit ft /." . S, 4. t: For }je are dead and your life id «\ " " When Ch i$ your life shall appear, i il$0 appear with hi,. Ihrist Their '•■'; and wrh hid? and where hid ? In God. Vnd slut!! devil ! fartherm . him in glory. I . e h hath hi to the I had t) fork in the Phillippi it unto the daj not ill < >d work began in themi .1 confidei oal aalvattOD; so it seems Dr. Pa our side of the Dr, Whi and Dr. Clarke arc against us. But I rcnturc Paul against them both. And now for another of his confident expre- favour of that doctrine which, our opponents think so poi son ou s. Romans viii. 51, 39. u For I am persuaded that . flier death nor fife, nor angels nor principalities, norpow- crs, nor things present nor tlmigs to e 46 Nor height nor depth, nor any ot, he able to separate us from the love ofGodj which i t Lord." Here a^ain Paul seems remarkably strong; in trie f: Ijutour opponents (some of them at least) will bare boldness to confront him hero. They say mean what we say he does — that although no creature- he able to separate us from the love of Go Sin they say is not a creature. what ca in^ ? T would ask them if sin is a thing ? If it is not it is nothings and to be sure "a nothing' 7 would not do what angels, principalities, powers, &c. could not. Bui :f sin is a thing here they are conibmuled: for the apos« resent nor things to comef* &c. besides Dr. Clarke translates i\\t* words * 4 nor any other ( I hire," u mw any other thing who i here seems to Q end to their argument The truth is God will p them so that they shall Hot commit the sinuntod. fall into sin, he will bring them to repentance^ But this p im to the - did reader, without forth out. I. Corinthians, 1st chap. 8 and 9, ki Who shall . on tmic the end, ti> >f our Lord ,/< . 'thfulby to) < re colli d unto theft llowship q Jesus Chr Lord" — and also, 10th chap. II. Cor. 1st chap. 20, 21. I nil thepr, I in him are yea t and in him amen unto the glo/ 1 by usJ' Uiiheth us with you in Chrht. < anointed us i Who hath also scaled us \ ;j;iven the earnest of the spirit in our hearts'- Here the apostle positively declares that God shall con firm the saints to the vnd, &c. Who can look on such ii declaration from the word of God and then assert that the saints may and do fall into hell? The ap .^ems to delight exceedingly in the faithfulness of God. and the stability of his promises. "God is faithful he says by whom ye are called," "and all the promises of God are in him yea, and in him amen, to the glory of God. " And what more does he say? Why, that God I sealed the saints and given them the earnest of the spirit in their hearts! What is meant by this sealing and ear nest? The apostle in his epistle to the Ephesians, has nearly the same expressions, and he there says the seal in* is the earnest. " In whom also after that ye belie v e were sealed with that holy spirit of pi • "Which is t!< of our inheritance ant it the re- demption of the purchased possession*. " 4 * God's spirit fsays one) is called a seal because by the gracious inhabitation and influence, the ted out for God's pi shed from the world, and are secui u God 9 * sealin then witi. Truth and ! then amidst I il aboon dins of error and persecution." Krv. ml 3, N . and ix. 4. AM which the saints have in the. Dr. CUrk " J7u J fol// > :rt and an wr\ \heri fl i/t hand all (iod's 'And what can tore then than the inudlio condition I hj u^.* 1 " 1 will put " An earnest somewhat p*en in Eai d to pre m -hall be given in due time 84 it is not taken back when full ; is made. The Holy Ghost and his influem earnest of our inheritance are of the same aire though not in degree of application with eternal happiness, and they 'jive us assurance that in due time it shall be bestowed upon us." It seems to me that any reader must shut his eyes not r t« see these passages as declaring that the saints are sealed I rod, and have Ins spirit given, as a part of heaven , in full av-urance that they shall | --hole in due time. I Bay he must shut his eyes not to see that they prove the sure eternal salvation of ever n is horn again, and that there is no moral possibility, of their coming short of heaven, without God who has given the earnest will deny his own work at the day of judgment. I. Thessalonians, 5th chap. very God of peace sanctify you wholly; and I pray God your whole spirit, awl .soul and body be pr> unto the coming of our Lord Jesus Christ. Faithful he that calleth you, who also will do iL" II. Timothy, ii. 19. " Nevertheless the foundation of God standeth sure, having this seal the Lord knov 'hat are 1r .'* O yes, say our opponents, the foundation is sure, but M the thins W f " we must keep on it: if we get off the foundation we have no safety. Wei!, I say h% thi // • rod has promised to keep us on it, or else the foun- dation which is now laid, and ten thousand more such Ible to have them, would do us no good — and in plain truth the promise that tin shall be Kept in Christ Jesus, and that their house shall stand upon this rock is a principal thing connect //', for if this were not the case • irould be no inundation to th< lepenoed on their own faithfulness whe remained on the foundation or not, they have nothing but their own lefofj re faith in, and Adam fell perhaps the iy he bad, from a perfectly holy state and with but i ptation, where they have perhaps thousands, andhov >hall they expect to stand? Good God! What a weak ■:n. * 85 But bear what Peter says about the foundation ; he well tried faith in himself, and found that kind of faith perished; but faith in God he found to be more precious than gold which perisheth. of Peter, 1st chap. 5th verse. — <; Who are kept by the power of God through faith unto salvation, rea be revealed in the last time." Here then we ha\» confirmation of what I before remarked, that the founda- tion of the saints, on which they rest their souls, U promises of God that they shall never perish, but be brought to eternal happiness at God ? s right hand. But oar opponents, they are kept by faitli — they I continue to believe, or they will not be saved. I)o you require me Igain to reiterate what I have already shewn, that the condition taenia promised? Look bad have forgotton,to page 78. But furthermore, faith itself, in scriptures, \» represented as being the work Spirit of God in the oul of man : all of the talk of 1) . Clarke and others making a distinction betv. of faith, and the act of faith to the contl I withstindi Now all this criticism by Ann: .-it the differ- the grac< I i and the act of faith, mind ofthi in, and hide plain truth from his make the , de- pend OH God's ftfl like a h n two pilars, thus — £ > N 7. I appeal to any man of sense, if a building thus - ported will not as surely fall, if one of these pillar- ; or are broken, as if both were. I once made the remark carpenter, and he answered that one of the pillars* failing would produce more terrible effects with re to the building, than if both failed! But, "however, I believe it to be plain enough that the building would just er tain ly come to desolation, if the small pillar -hould break, as it would if the large one should. Look at the picture reader; does it not appear clear ? Well, this is a picture of the system of our opponents, who ad vocate the doctrine of falling away; who are always harp- \\\ ) Revelati ad I now ask the reader which s best supported as truth, from the scrip- tures ? Have I not brought forward a large number of rting the truth of the final per- rance of the saints as language can express ? I i certainly have. But have our opponents brought forward one passage, plainly declaring that a true saint ever did or ever will tall into hell? Not one; I am bold t<< that there is not such a text of scripture within the cov if the Bible ' And yet thev confront us in argument, imaginable; and some of them, if ., resume to call in question the truth of their system. I in our own private houses, take the authority to de- nounce us publickly and personally before largi nations, as dangerous propagators of heresy; v.hi lame time the verv best which they can do from the Bible in support of their ideas, is by producing th hypothetical expressions which 1 have part of this work, which no more prove the pos>ibili- ; the saints- falling away, than other passages of the nselt fiallin "i" of sal ration law, or that a holj from ll< preach a ! doctrine, or that the Sod did not k: BWIJ were i:i Sodom, l» i Abraham, u If there be fifty, &c. he would I] Why not then, admit I truth whi God himself? Ajui ill me a Cahrinist! From lik» it, Hut I pas> on to 2d, that I proi I alli- the c that t«od first made p ith Ad wii and i 88 ivenaat of works. 1 say this distinction sh he kept in our minds, in order to a clear unth of the gospel and its salvation. But our opponents, who teach the doctrine of falling from grace, run into confa sion respecting this point They continually treat the subject of the a if the believer B covenant of works. They say Adam feli i a perfectly holy state: and may not the Saints fall: r, they would certainly fall, every one of them, if they were not under a different covenant than which Adam was placed under in the beginning. Why not? Are they more holy than he? Are their natu- ral powers superior to his r Are they better quali- fied to withstand temptations, considered in llicm- 9, than he was? or do they have less powerful temp- tations than he did? No, in all th pects his and prospects of standing fast, were far beyond any of the saints, considered in themselves, since the fall. And wherefore is it that an innumerable number will final I \ to heaven, notwithstanding all their own moral weak and sinfulness, the many and strong temptations with which they arc assailed, and the complicated diffi- culties which they are continually meeting while pas through this world? Now it is worth while to inquire into this. Reader, why was it that Noah stood, being, n>. the only righte on in all the world, that time, with all the temptations which he must have had from an ungodly throng, who were continually sur- rounding him, together with the remaining moral corrup ion of his own heart, conne< the temptations the devil, the unwearied adversary of man. 1 - it that he did not finally fall A evetfasti iv. whenAdam, who was perfectly holy, and whoi • al powers were perfectly good, fell at theprcsenmentofthe first temptation. There must be some reason for this? It is giving no answer at all to this question; to *ay he did anally fall and perish everlastingly, because he was final- ly faithful. The question is, how came he to be faithful unto death? Was it because he was more holy? So. it because he had a better judgment than Adam; No. Was it because he had a better memory to remem 89 ber the counsel of God than Adam? No. Was it bee. lie delighted more in obedience to God or holin Adam did before the fall? No. In all these he and every other saint falls far beneath Adam. Whj is it then that Noah stood while Adam fell? And w h it that millions and millions will finally appear faur before the throne of God, at the resurrection morn : Now it is impossible for our opponents to answer question on their own plan, but we can readily am it. And the answer is this — Adam was under a t nant of works, which is, do and live; but if yon tn - in one point, or are delinquent one moment, are dead! "In the day thou eatest thereof thou ska!/ '>/die." But Noah, and all belie under a covenant of grace; for there is a covenant which God make- in Christ, with every believer when they embrace the g»; offers justification, sanctification, eternal redemption, and in short, all the ble who will believe on hi* Son, and the very mon tool believes, Uiq covenant betw^ :: who hold i d — this 1 -and tki tfld linalU other un fell fro heave people, 01 Hear the scripture language COI ant. 98 "They shall be my people, and I will be their God. Vnd I will give them one heart and one way, that thc> may fear me forever, For the good of them and of their children after them. And I will make an everlasting covenant with them, that I will not turn away from them to do them good: but I will put my fear in their hea and they shall not depart from me." Jeremiah, 32, 38, 10. I wish to ask the opponents of the doctrine which I am advocating, what difference they make between the . .unit of grace and the covenant of works? Where is the difference according to their system ? This is an impor- tant question. If the covenant of <^race does not secun the perseverance of all who are interested in it. what i- the difference? Now the difference which they have pre- tended to make between the covenant of grace and works, is founded altogether in a mistake. They - pose, if I understand them, that the covenant oi g differs from the covenant of works, in that it places man under a milder law, or that the law of God is rather abrogated, brought down to what they are pleased to term man's present infirmities, or to make allowances for his infirmities. I will give it in the language of one of their writers, which now lies before me. 14 But, considering man as being now under a cove- nant of grace, a more lenient dispensation, making kind fdloir unavoidable wcakin i in- firmities; winking at his involuntary errors and short comings, considering him as under a law which is com pletely fulfilled in 'one word." Thou shalt love God and thy neighbour — God with all thy heart, and thy neighbour as thyself: 1 say, considering man as under this gospel law, he certainly may live without sin, with- out transgressing this law." Here again we see the mistake which our opponents make respecting the law of God. This mistake, with its absurdity, I pointed out, as the reader will remember, in my introduction — but as it is a mistake fraught with error, and being one of the foundation stones of their er- roneous system of theology, I beg leave to add a few J ( 91 ^ more words in this plac,\ Nov.* we understand them to •hat the covenant of grace places believers under a more lenient dispensation, by placing them under a mil- der law, or what they term the gospel law, &c. Thia 1 think to be the sense of the above quotation, and I think this writer has expressed the sentiments of our oppoi: generally, on this subject. But what is this gospel Ian-, more lenient dispensation, under which christian- now considered as acting? What does this same writer it is in the very same paragraph. Reader will you be kind enough to look at it again, and see what he says and what our opponents in general say it is? Why. this is what he says, " that they arc under a lau\ completely fulfilled in ' one word/ ' ? "Thou shalt love God and thy neigh- bour, Oed With all thy heart, and thy neighbour as thy n Now I wish to a-?k our opponents, rtinl • - , who ever read the bible, if I God kver required any more of man than to love < art, and h ■'(: Did i than this? i • of the • heaven and I v How I jnire \ than to love him with all ; ring God with all the heart tl require me ioly law, Hut . • .mi reqoirei ail who II the heart: and 1 '• to know I . M bat H term • i( h kdai What is all * of the body and m in u making bind aOc iaabli messes and infirmities, winking at hit fan/ trs and short comings," fyc. I say what do our op- ponents mean by such remarks? Do they serve any bet- ter purpose than just to confuse the mind, darken coun- sel and hide truth? I wish to know if the law of God «>ver required of an angel or man the exercise of a na ral power, which he was not possessed of. Did it ever require the man to exercise a memory which was never given him, or understanding which was not given him: or, in short, (lie exercise of any other natural poiver, or /acuity of body or of mind? Did it require Adam to ex crcise the same natural powers which it did the holy an- gels? No such thing. And vet in a moral point of view- it required as much of Adam as it does of angels — for it required Adam to love God with ail his heart; it re- quires no more of angels — and it is ji \j for the angels to use their icings in flying from world to world, in obeying his commandments, if they love him with all the heart, as it was for Adam to use his legs in walking about the garden of Eden, in obeying God: and it just as easv for Adam to exercise his more retentive memory, if he had it, than ours, and Ids stronger I soning powers, if he had them, in obedience to God, il he loved him with all the heart, as it is for us to exer- cise our weaker natural abilities in the service of God, if we love him with all the heart — for all the connection between the moral law of God. and the natural powers of body or mind, oi angels or men, is, that if we love God with all the heart, we shall bring all those powers (be they more or less) into action, in doing his will. So that it appears the law of God lai emanda on the hearts of angels and men — and if it have the heart, it has all which it requires. Now then I wish to know in what difference our opponents make between tin* covenent ofgt. be covenant of works? Will they tell us where the difference lavs? That the moral law / we have clearly seen — that e have seen — and that this talk lit man's being under a new law, or a milder dispen- :• if there is nothing more in the covenant of grace than their system teaches, it is all a delusion; for mild dispensation requires perfect obedience, and God • required any thing more of angels or men. We do not pretend to say that the covenant a does away the moral law of God, or in any way at i equirements — but our opponents say the same thing. We do not say it is not no of life for beliei (r 3 we contend they -in when they transgress it. and that in every ti (ion there is an infi terit. observe, tat here is the difference bef- .—those who by once become interested in t he covenant of grace, . profound reverence under moral o to give unto them eternal lil This I have shewn in the foregoing remarks on this point. Vnd if God lias promised them eternal life, ami if title is connected with the very first act of saving faith, the ive it if God be true. So ofcoui folloi -pel met!; vation has le end and i, in holin by ti. e — and thi-> includ truth, that this holy ill, by the influx I God and faith i tone men! - bout anj attein )gaU it or brio dow -'I it lik' i of belie >ly moral 1 faith in • iniquil Jin nanl \ in . tea i believer this morn nant . Well, be i- aol anj mo than Adam * be fell j m is more t<> Id i nam had. Well, h< xc a man to sin? May I think? Certainly he can. But how many times think in one minute? But for the sake of illustrat we will say one may sin in a minute of time, this I think must be allowed — if not, pray tell me how long .1 man to sin? But to go on, we will let the be! . stand one minute interested in the port •: the next minute he sins. What now? He is out of the t nant of grace. Well how long does it take a man to be- lieve? I should think our opponents, none of them, would deny that faith is an instantaneous act; at any rate, a man may believe in a minute, so that the I minute (if his fall from the covenant of grace, in conse- quence of the first sin, did not place him beyond the reach of mercy, which by the way, according to their sys- tem, would be a matter of great uncertainty) he might be in the covenant of grace a^ain: so that accordin this system, admitting that a man may sin in a mm and believe in a minute, he might possibly in the course of twelve short hours, be interested in the covenant of grace, three hundred and sixty times, and out of it as many times; so that if one minute he died he might I gone to heaven, but the next minute to hell! O my Nod, have I ever believed or taught such a system as Now let not any one say that this is an unfair in- itce, drawn from wrong premise.-, for I ask the rea ji those who believe in. the possibility of the final apo 4 the saints, do not declare that they may lose their treat in the covenant of grace? If not, how can I i hell? And if thej ove nant, how do they lose it? Is it not by Binning? If the\ lose it by sinning at all thej may lose it by sinning once — (this is the truth and the? cannot deny it) — for 1 ask them if there is not an infinite demerit in every sin/ »t sin a transgression of the moral law of God? Ami l not the scriptures teach us that if we are guilty in one point we are in the whole? — and if the one transgres- sion of Adam « him justly to the wrath of God iorever, i> it not just as true that one transgression of a man now a? justly exposes him to eternal wrath as on and if God has not promised that sin shall be foiwi through faith in the atonement, where is there any hope: But how do we know, according to their system, I ihe man will ever ask for forgiveness, or repent of Besides, how do they know but what the very time they sin, and thus throw themselves out of an interest in the covenant of grace, but what they I wn themselves beyond the reach of mercy? Now 1 beg of our opponents to answer this question — You now, this moment, interested in the covenant of grace — you have the evidence of it clear — in the course of a few minutes or an hour, you neglect some duty and sin DSt God. Now I wish to know how you can tell but what God has left you forever? Is not sin an infi- nite evil? Does not one sin justly expose a man to end The truth is, our brethren, who stiatyfl thai entangled with this item in t: pear to breathe out another langn ban heads, or I am sure would be r In order to h ;t of their ber from •:u of troth v h I prom one who I made good, except thi - nani — and if it wherein it ft'i — IHfer in the who woul 1 had contemplated b tween Christ and believers, and expatiating pn lv on it us proof of the doctrine of perseverance. \lu\ I find that 1 shall not have room (being limited to a certain number of pages) without omitting a few remarks which I wish to make in the close of the book. Again, 1 have reflected thus: — That I have brought on to the ] of my book, a multitude of passages of scripture, which, if they are suffered to speak their plain meaning, do as conclusively prove this doctrine, as the bible proves that Jesus Christ i< the Son of God — and that I have also shewn it to be true from the nature of the covenant of grace, and in plain words that it is the height of absur- dity to ever expect that one soul should get to heaven on the hypothesis of our opponents — shewing that the very argument which they sometimes use to support their sys- tem is the one that i it, viz: "that angels fell. Adam fell, and why may not the saints fall;" shewing. also, that they would certainly every one of them fall to rise no more, if they were not interested in a covenant established upon better promises. I say, having brought forward all this proof in support of this precious bible truth; and at the same time shewn, as I humbly trust, that our opponents have no proof for their sentiment, in scripture, reason, nor the nam re of things — that they have not one passa-c of scripture to prove that a saint of God ever did, or that it is morally possible that they ever will fall away — what need of saying more: To be sure would be delightful to still consider it in other points of light, but as for its being really necessary in order to the proof of it, if any subject whatever 'is demonstrable from the word of God as being true, J consider the scrip- tures which 1 have adduced with reference to the point bate, proves this one thing beyond rational contm- ■ fiction, viz: kt That tvtnj soul who is trvhj n g and born again, will as surely get to luaven as there is a The method generally taken by our opponents in cou- rting this sentiment should be attended to. I con- sider it unfair and sophistical. It is unfair, because generally begin by adducing an abundance of proof 91 to substantiate points which we readily admit, as wc . at the same time carrying the idea to the hearer or reader that we dc not admit them. Thus they will proceed to prove that except the saints endure to the end they cannot be saved; and <*iP" should fall finally away, they would certainly perish; that they believe that alter a person is converted lie must travel on in the divine life — he must press forward in the divine life, and if he do not, his /Of) experience will not avail him any thing;, &c. Now what need of all this to prove what we assent to, with all our hearts. We hayc no controversy on these points at all, but say amen to them fully. But this is the general way which they pro- I, and is exceedingly unfair and ungenerous, bi it always has a tendency to impress tfce minds of thosr who are unacquainted with our ideas, that we do not be lieve these points — and thus by keeping the main < 'ion in the controversy out a rod harping ually in this way. the majority of their hearers and ; tie in the dark with respect to the true state and we of the controvcr Hut when w whether t\ real saint and truly regenerated BOul will or will not kept faithful, and endure and perteyere in Lolinev. until the end, and m be Itred : and when we call upon I ity tli at they | that an\ finally I • , here tl ■ f to their position. Tfi scripture to support them, but rward with M iy bes," and " unci x, which 1 upon t!. in order to trj to make it appear that : t-, Saul, doubtful whet from lib backaKdd ihistryl Butd 1 Saul or fadai e\ tare* Aucernioc the v'm* God supremely, but what he proved himself a Bel . And yet our opponents, some of then with much confidence,) insinuate that he fell from grace. Saul had another heart — ye»\ the rain may have anothei appearance, that is, it may become hail — and another ap- rance, it may become snow; and yet rt is all of otu nature. So hypocrites may have another heart and another heart, and so on. They may turn out one black devil and take in seven white ones. They from open ungodliness may become like angels of light and deceive many, but after all the bleating of sheep and the lowing of oxen will be heard in their hearts. This was the cave with Saul, King of Israel. ' 3 religion ever proved, it was always found si Judas. They never had a good and honest heart. A thought has sometimes occurred ro my mind, which I will here mention. It is impossible for our opponents, from their system,to tell whether the other apostles. Peter, James, John, &c. are in heaven or hell. They may have live ! individually, twenty yean after we have any count of them in I ptures, and is not that long enough to fall away on their plan? Why not? Judaf fell away they say, and if he did, he fell away in less three years. Now how do you know where P^ter Will oar brethren, who hold to the moral possibili- ty of the saint- 1 falling from grace, prove that Petei is in heaven? We should like to hear them. 'I not do i L think there are none of them have no question about Peter, James, John, Andrew and the other eleven a] And what makes them so sure about the salvation oft apostles? The only assurance which any mortal can have that these aj, in heaven. i< founded in the doctrine of the u final perseverance of the saints," But they were very holy, says one, the last account we had of them, and appeared to be running well, and we there- fore conclude they endured to the end. But was not Adam very holy when God made him? Did he not run well until he run very HI? Were not the angels who fell, once very holy? Were these apostles ever more ingels in heaven and Adam in bis state? Db not our opponents contend that th ■<1 in the 6th Hebrews fell from the h iteof grace attainable in this life, or at least from a 1 1 ry high -tate of grace? If so why might not Peter, James, John. ther aspostles ai in well for a b< i fall from a very 1/ tions and we should like to have plain answ< It appears to be of great importance to know where the truth lies, in respect to this controversy. The christian world is at present in a most unhappy state on account of the divisions which exist among the professed friends of -t. This is a stumbling block in the way of the world. It is a greater hindrance to the progress and prosperity of the cause of God and religion, than all the combined opposition of infidels, and the ungodly. It cannot be denied bat what the subject of the saints' pet - being differently understood by cbrw toe means oi" distracting and dividing the people of God . t a bibie truth, t!m to blame, and on the other hand if it U a bible truth, e who oppose and reprob j much to be blamed inderstood I do Conceive that there air I that from misundi <1 from tl - saints 1 perseverance) who at tin* sane tin* ent f uncharitable and uc tike in the ins upon the subject. I hai e m^nj w and brethren who are dear to me in the bonds oS pel who iflferent opinion from on' on this j And I Feel no disposition to throw th< being christian* l»iit at • time I urn It so involved in U myself. The consequent iad»- It often break the union of God's people. Oboi the union of his followei fill v. 1 100 There is nothing in nay past life, since I expend, givenesti nfsins, for which I have felt inure to lament , that I have so long been involved in the entM \nninianisni. To he sure lihov:. doin&God vice, and so did Paul, when he opposed the toft plan — but still I v, .1 ought to have been mora '///to have searched the bible for myself, and to proved the sentiments which 1 advocated by that insl of placing so much dependance on what others said, were prejudiced (extremely so too) in favour of A nianism. For a long time I know not that I entertained a sing/r doubt in respect to the truth of my sentine and 88 I observed in the introduction, perhaps no titan ever tried it more thoroughly, and I know not how man) times I have declaimed against the doctrine of the saints' perseverance in private and public, which I am now convinced to be a glorious truth of God, and I know a consideration of this should ever humble me, and that 1 ought not to complain if God should permit, and suffer- rs to revile and reproach me all the days of my lift for now preaching the truth as it is in Jesus- withstanding, / have no cause to murmur oh my oum \ I should speak for God, his truth, and his people. many there are who think it almost high treason ijesty of heaven to promulgate this sent: -peak against it as a most dangerous hen They say it is the \Qvy first "card the devil played with e her." It is a dreadful doctrine, tl to preach I a thousand hard things is publicly d< i ed in respect to the doctrine and those who advocate Indeed there are denominations of christians who w^*b! put a man down from preaching if he held this sentiment. There were many, who, while I was an Arminian, ap- peared to be most heartily attached to me; and cordial friends, who, the moment I declared my belief in the ii rial perseverance of the saints, appeared to shun me as 1 »i«> poisonous serpents, (and I never approach them ex> it he to destroy them,) and have warned others to bewan them astray; and the very person to whom I lened in the introduction, who appointed a public m ins to "preach me down , ?? and before the ungodly world held me up to redicule, by saying I had changed my sen- timents tour times, not long before this would c me in his arms, in token of christian friendship. Now if such persons should find out after all, that have been opposing the truth, and that those idea- which they hold up to the world with such a show of tri- umph as beino; the doctrines of men and devils, should 'mi out to be the fc4 true sayings of God," how could plead guiltless of being the blumcable cause of need- less divisions among his people. Whenever the church hrist is united in the days of the millenium, the watchmen will all see eye to eye — and they will be uni- ted in the truth. The truth is the final line to which all must come- the sentiment^, creeds, books of discipline, of sects and parties, to the i aiding. — We ought, therefore, to search for truth as for hit treasure: ami to have en Iri about with truth, walk in it and l<»ve it. If the doctrine of t! * per- : will have a good and promulgate it. 1 b - ie of mim!. of the work of our salvation — and I have not any doubt but what ma" ( fad more in tin- rtaio raon than what they are aware of. The r deprare* Million- down to hell rather than • . not i; do. He v. ill pray mm h — ' of all lie p. v« . — i)nt to pre up ad ami feel ami <> lv, wicked \\ retch and ui endure. Am! fl fast upon the sinner befo Mally the fuse thing which leads him astraj Bfem ' afterwards. It works in his heart most deceitfully and artfully. If we were to see deducted from the present sum iotal of apparent religious zeal which is in the, world ; all which does not proceed from a pure principle of supreme love to God, and a love to our neighbour as ourselves, what a proportionate sum would be subtracted ; the Gj Searcher of hearts only can tell; and how little would br lie remainder! And yet this is the only obedience, the onlj zeal which will stand the scrutinizing eye of Jeho- vah. Inordinate self seeking, however specious it ma) externally appear, will be proved in the light of eternity, if not before, to have been positive sin, and so tar froHi meeting the divine approbation, will plainly appear to be a transgression of his holy law, and so iall under the curse of the same. There is undoubtedly more spiritual pride lurking in the breasts of real christians than what they often ima ^ine. They may have no hesitation in adopting the Ian .xuage of the poet — * Often times I'm backward to do inv master's will, " And still I want the L,!onj of what I do but ill/' In mentioning a revival of the work of the Lord, 1 careful many are to bring into the account what 4fc I had done," and at the same time I believe that they fV»« ♦juently are so imposed upon by the deceitfulness of theii >v/n hearts, with the help of the devil, that they perceive that they are actually robbing God in telling the story — for they are careful to Bay God has done the work, and to him be the glory; but yet God worked by me, and Messed the means which / used, or at least some of my denomination, or somebody that holds to the same senti- ments — at any rate, u myself," must some way bi* hrought into notice. Like a man who wants to make known his honourable extraction naturally : his great grand- father was second cousin to the father of the wife of the Duke of Bedford. I do not mean bv these remarks that it is not lawful for the saints to speak of the work of the Lord, which has been brought about through their instru 103 mentality — nay they may do it with propriety, and may call them to do so — but then our motive in this should not be to exalt ourselves, but it should be to the praise of the glory of God ? s grace, to do good, confound ^ainsayers, &c. Mr. Newton'fl hymn is so very appropriate, and BO ectly in point here, that I beg leave to insert it. Zeal — True and False. Zeal is that pure and heav'nly flame The lire of love supplies; While that which often bears the nan Is self, in a disguise. True zeal is merciful and mild, Can pity and forbear; The raise is headstrong, fierce and wild. And breathes revenge and war. While h the Christian warm-. He kn ■> lint self con! Its part] i has attain'd it aim, If -inner- loi no: Its it alight beside. But self, however well employ^ Hai its own ends in i Vmi n cried] M ( Dear Lonl. the idol rtjfdethroe \'nl from ov lod lei no / twiif that whicl lore. 104 Now many, in order to prove the doctrine of filling from grace, will tell of those who have appeared to be verj zealous in religion for a while, and they are very sun. they say, they had religion, and still they have fallen (Way. Now this is extraordinary proof; most certainh ■1st upon it without taking to ourselves the prerogative which belongs to God alone, " to scare h the heart of man." How do we know they rion How do we know their motives in the height of their zeal? If they did not mean to deceive others, how do we know but what they themselves were deceiv- ed that selfishness constituted the sum total of their religion? I have known real christians to be really pleased with certain professors of religion, considered them much engaged, and zealous in the cause of Christ, when at the same time I had all the reason to believ< which evidence could give, that they had no religion at all . This is what does the greatest mischief, and is udoubtcd Ij the greatest hindrance to the prosperity of Zio:.: many taking the profession of religion whose hear-- \ never changed by the grace of God. If they in a short time do not wholly renounce all their former attachment t:> religion, but through fear of hell, out of respect to their own characters, Pharisaical pride, a desire to be looked upon ' in the kingdom of God or some motive, keep along with pretensions to the character oi kg foHowen meek and lowly Jesus; yet by their trying to serve two masters, God and mammon — trying to mtini in friendship with the world by i ing to its maxims, customs pomp, pride, sensuality, &c. and at the same time pn to DC the friends of God. ind bo being blind themselves; they lead the blind and both fall into the ditch together. Before I close these brief remarks, I feel it my duty to warn the reader, whoever Ac may be, to bewake of di: EPTIO\ IN RELIGIOUS BXPBRIKB A deception here if not soon detected will ruin you forever! And a deception here is most likely, perhaps, not to be discovered, of any whatever — because those who are the subjects of it have got as they suppose reli- I now; and are easy from their past trouble; and - ic threatnings do not belong to them they think they belong to the unregenerate I On this suffer me remark. 1st. See that yout own heart does not deceive you b\ mistaking that to be true love to God, which in truth. - : -£- A young man iras in *trt88 of mind, res;i f to be in danger ol damnation ; the wrath of God abiding upon him, without he soon found mercy through a Redeemer, he must be miserable forever. He who! i in his heart, and unreconciled to for thus bringing him into the wo: Id, so that there W possibilh ftgaimt him and c quently being miserable to all eternity. In t he continued for a long time, until it so happened that , who told him all ..ell, that God wou him amonj tpturo. . - thifl tlu' loV( which is produced Bo far from r young man, would -till have h ted God, .. the unu not 1' ded entire ed h and reconciled to and bro ight of God, b i i ipeakiog H I I --, and r, 106 Now there are very many perhaps, who would be for- ward to exclaim, in respect to the aforementioned expe rience, delusion! delusion! the young man is yet in his sins 5 and at the same time are deluded in the very same way. I say in the same way, not because they have ob- tained relief from embracing the views of Universalis^ .. but because their religion is altogether a selfish religion; and their love to God founded in the belief that God pay* (if I may so speak,) particular attention to themselves. Thus^-a young man was in great distress of mind, con- demned for his sins, he felt the wrath of God abide upon him, and if he did not soon obtain forgiveness of his sins throuuh a mediator, he must be miserable forever. Horror filled his mind by night and by day, and at the same time, he felt totally unreconciled to God and could see no beauty in his holy moral character, but in his heart was opposed to God's holiness, or justice. After continuing for some time, in this dreadful dis- tressed \ state, he imagined that his sins were forgiven him. He thought or it seemed to him he heard a voice saying to him that this was the case, and then directly lie loved God most ardently ; then he was enraptured with his love to God, But why does he now love Godr is it because his heart \vas changed, and his mind illu- minated by the holy spirit so that he sees God's holy character in its native beauty and by thus seeing admires, adores, and loves it for what it is considered in itself : ? Or by thus beholding is changed into the same image, and is thus reconciled to God's real character, to all his at- tributes ? I say does his love to God proceed from this- view of his character? No, he loves God solely and en- tirely because of the respect which God pays to his own self. He thinks God has forgiven his sins and therefore he will lovs h\m now. And this is the only reason why he loves him. Now this delusion is exactly of the same nature with the other, which we have noticed, and still a great deal more specious ; because verily the subject of it has no idea of being a Universalist, he really be- lieves God will punish impenitent sinners, but as he thinks God has had mercy on him he loves him for this 107 to be sure ; but at the same time* if he did not feel very sure that he should escape the justice of God, he would hate him with all his heart although he were still the same God, and however so justly exposed to his wrath by transgressing his law. Now observe, in true con- version, or the new birth there is that work of the holy spirit slaying the enmity of the carnal mind which has ex- isted in it, in respect to God's holiness, reconciling the subject of it to God's will ; causing him to be at peace with God, (and feeling this peace in his soul) and also that work of the holy spirit illuminating his hitherto dark and benighted mind to see the beauty of holi- ness, to admire God's holy character and consequently to love him for what he is considered in himself. And I believe that the subjects of true regenerating grace are frequently so taken up at the time of the work's being accomplished on their heart, with this view of the loveliness of God's moral character, and beauty which there is in holiness itself, that they scarcely think of themselves many times not once thinking at the time that this is religion, or that their sins are lorgiven. They feel at peace with God, they are willing to be in his hands, they see and understand, that God is holy, just, and good, and they admire and love his law, as a trans- cript of his holy character, although it condemns to death every transgressor. God seems to them just as he should be in all his ways, and all his works, and it is not unfrequently the case that all animate and inanimate creation seem to them to conspire together to declare his goodness. And now does this love to God proceed from the same source as in the other instances which we have mentioned ? By no means. For as I before observed, the subject of *rue regener- ating grace frequently looses sight of himself at the time he is so taken up with God's beauty. Not that I would be understood to say, that the saint is lightly to esteem his oivn salvation, or the ork >\hich God has done for his soul, but this in his subsequent reflections. will appear to him as an infinite mercy, and blessing [ onferred upon him who justly deserved an eternal belt, \nd he will prize it as tar as he is able according to it- vahie,an& be grateful to God for his unspeakable good- ness. And a sense of his goodness to such n wretch. will humble him as in the dust before him. But what 1 wish to have understood by the saints' forgetting or loosing sight of his own case, is by having his attention so called, to behold new objects for the present moment. I have heard numbers relate their exercises, who thus expressed them- selves as 1 h*ve stated above, whose exj ei ionce^ i jjpeared to be genuine and scriptural. They Mere in great distress, condemned for their sins and saw nothing but hell before them, unreconciled to God, opposed to him in their hearts and frequently murmured against him tor bringing them into existence. They songht for rest but found none, and finally seemed ready to sink into black despair forever. At length, at a certain time, when they were employed with their hands, perhaps at their daily labour, or when retired to some solitary place to bemoan their wretched case, or while sitting under the ministry of the word, or while met with the assembly of saints, (the time and place however are not limited) all at once they felt a peace of mind, a reconciliation to God's will, ami willing- ness to be in his hands which they were entirely stran- gers to before. God seemed to them as T before observ- ed, to be just, right in all his works and all his v>avs. Their minds were not now like the troubled sea, but were at rest. God's holimv- the] admired, and they admired the saints because they reflected his holy mor- al image. Now at the lime they scarcely thought per- haps, whether they had experienced religion or not. Some however reflect on these exercises and see that fhey have experienced religion, much sooner than others, .^ome perhaps in a very few moments may toe satisfied, that they arc now born of God, or that this is verily a true chance of heart, while others, from various causes may be left along time to doubt. But observe, they obtained the evidence that they are. christians in quite a different way from those of whom wr* iirst spake* They reflect on tfte exercise of their heart* 109 and by thus seeing that they are holy and - the scriptures describe as being peculiar tu th< . and that they have really loved God, been reconciled to will and character, they thus may certainly infer, thai they have been born again ; while the othei \ • that their sins are forgiven, without the least previous e\it not tell from \ eth. nor ••• hith< born of the spirit* " John, ; chap. A \ It* th At* How shall ' > know not the the *aj Scribes and P I >r instru which ruined them forever : for the kingd d themseh •• \ < blind (im WE \\:w I eiSOO to iuch no* i re ii no pea ■•• Not to m< on to all indta those who Llthough ' I by holding up .ill expei imenl m : I Bai no( to mention e undoubl multitudei in the believe in the <>! | i bangC of heart, U -alvation. win no "died to i;;- lis in the great tilings which relate to their eternal salvation, beyond the grave. It may be some are ueceived themidves, and are still in the gall of bitterness and bonds of iniquity. There are un- doubtedly such in all denominations. Others, although thev may be real christians themselves and have been truly converted, yet having paid so little attention to the many ways in which souls are deceived, in respect to re- ligious experience, and concluding that almost every perience must be a genuine one, they are by no means calculated to be teachers in Israel. Now as it respects caution in times of religious excitement to those Who profess to experience religion, (and indeed to such at all times) to strive to be sure that the work is genuine, and that they are really born of God, 1 think it to be a mat- ter of vast importance. And in this n-spect, I think that those who hold to falling from grace, are generally deficient. They seem generally to be so carried away with the notion that all, or nearly all who profess change are really changed and of coarse if they act like the children of the devil in a few days, that they have fallen away, that the main scope of their exhorta 1 and cautions is to them to mind and hold out. Now what" to exhort a person to hold out, when he never was hi the right way. Is it a matter of no con>e- quence to be sure, that we ate first in the right way. It is peri" -it to exhort those who art in the * way to hold >ut, and endure to the end, but to ] and exhort a person to hold out, who never was born again, is no more nor less than to exhort him to hasten down to ruin. Now ] say, it appear- to me, that here is a very essential difference between the tendency of these two sentiments. Those who believe that every real true born soul will finally reach heaven, are apt to be exceed- ingly careful, (if they have the good of souls at heart) to exhort them to examine themselves and prove themselves, and strive to know that they are really born again, while those who are of the contrary opinion, are more neglect- ful of this point, and as I before said are taken up with ■exhorting them to hold out. Not but what thev have the Til p their salvation, and inde ^om i advice, but inasmuch as they b> -v, and quite a common] ; cal saint, or those who have been truly be: . , to fall conclude that those ti. <»ut well at/ from a sta f e < I equently thev have but little apprehension that first deceived, so thev do not give their attenl much to this subject. X- things I know by (experience. And I know also that thk with preachers, who believe in foiling from tar as ! have ever been acquainted with them. The subject of the danger of being deceived is scarcely ationed bv many of them. Again the \ice vhich is frequently given to soah i confirm them in tberr deception, deceived. For there are many when findin niiud re ill that all \% not well v tnd them i . ill be happy, I • e they to i iv undo 1 . 4 all unto whom Chris j,[v;i< him and it" th • .:: of God they t/u n may . when al . IS downi lubled, if they hai lith which works by lo\ e and porii »ubt- are God ; but ■ire in i 01 112 • tv) house, and conversing with soi people. One person who had hitherto made some pre- tentions to religion, expressed herself that she once had thought she was converted, but she was now in v 'rouble of mind, for she was convinced she had never had a new heart. The minister began to exhort her to banish doubts and fears, and believe, i.e. tobelie\;- was a christian. Another person present, being vtsrj much persuaded from a long acquaintance with the per Mm, that she never was a subject of regenerating grace, told her his fear- plainly and warned her to flee from the v rath to come. In a short time after, she evidently did experience a change of heart, and bore testimony that she never knew what religion was before. Let people therefore beware. Be not pleased up ' a false hope, obtain the evidence for yourself, you mu>r die for yourself, appear before God for yourself and if on. have not religion yourself, although thousands have told you so it will do you no good. I do not unnecessarily to give uneasiness or trouble to any, nor would I by any means recommend to throw away i •j;ious instruction, nor that comfort which may be commu- nicated to you, through the instrumentality of others, pro- vided it be according to truth and godliness. Nay. (iod s.ivs, to his ministers " Comfort ye, comfort ye le." Strengthen the weak hands, &c, but it is the i of this which I would guard against ; that it bo not misapplied. Therefore BE NOT DECEIVED. ice penning the. foregoing remarks, respecting the work of regeneration, and how in regeneration the holy spirit illuminates the mind of the subject of it to bel •he beautv of holiness, and the loveliness of God's m character, I providentially cast my eyes on some remark* 1 an able divine on this subject which are most beau- tiful. I should delight to transcribe the whole if mv ts would permit, but 1 have room for but a small part. After snowing that deep humility, practical godii ness,Scc. were among the eftectsof this divine illumination, s on and observes, l% And as divine illumination tl - the founda hon for all Christian graces and duties : so at I time it equally lays a foundation for all Christian com- forts and consolation. "A view of God, the absolutely perfect, the infinitely glorious and amiable Being, as manifested in the Gospel of Christ, is a source of ineffable joy and consolation, to the divinely enlightened soul. The holy beauty of the divine nature, is, in itself, the most sweet and ravifi thing in the universe, which can be beheld by angels men. Holy K holy, holj/, ii the Lord of hosts, the whole \ //•./ : is the language of heaven in a fj port. And the ineffable glory of the divine nature is tin first and chief thing, which strikes the mind and charm- the heart of him that is enlightened. This is no!, this is the beginning of heaven, to know ihtc only true God, and Jesus Christ whom thou hast sent. A view of an absolutely perfect, and infinitely glori ind amiable Being* at the head of the unn sents before the mind an all-sufficient good : a jri« r :im\ ravishing sight, to a poor orphan, self-ruim ture, in i ad a sight never 1- . and indeed no w i, The joi are the na no words can fully express. It full of glory. Pfcal. txxiii. 25, Wt mhavt Iin!:<- hut t m north thai I wish l . For, M As iu divine illumination, the mind is tliouroin inced of die truth of the Gospel | m it appears to the soul, both that God can. ntly with his Bo and thai he is >•• Hlii ive to favotir, any, the i ad, forlorn, wi guilt) , ill I the human race, which shall and to b< 'I and poi to tb gh him. I him- self, the infinitely glorii tin* supren pre of his soul. All thingt It appears to t> t% i feast. He makes no ex< J*ut like the. man in Mat. xiii. 44. v md cr 114 ncrthid i/\ flic field, for .toy thereof; he goeth and ulleth all that he hath, and buytth that field. And so he drinks of that water spoken of in John iv. 10, 1-J. which whosoever drinketh shall never thirst. And when lie comes sensible to have God for his God, father, ami portion, he is happier than if ail the world were his own Hab. iii. 17, 18. Although the jig-tree shall not bios- , neither shall fruit be in the vines, Sec. yet 1 will rt joiec in the Lord, I will joy in the God of my salvation. Therefore, said the apostle to the primitive christians, not in the least dejected fur his part, although then a prisoner at Rome, and his converts in a state of D€ rution, "rejoice in the Lord always : and again 1 say, rejoice. Be careful fur nothing, but in every thing bj prayer and supplication with thanksgiving, let yuur re- quest be made known unto God. And the peace of God which passeth all understanding, shall keep yuur hearts and minds through Jesus Christ." Phil. iv. 4, I '. Pot in choosing God for our supreme ^ood; all earthly kiuls are resigned, our treasure is laid up in heaven : and if grace flourishes in our hearts, our comforts will remain, let outward things go as they will. Besidi is found by experience, that it is l unspeakable joy. Both, because it is an honour due. to him, who is by nature God, to be supreme, to take the throne, to rule and reign, and to be worshipped as God: and because it is infinitely to the intellectual system, t<- be under a government, in its own nature absolutely per- fect Psal. xcvii. 1. u The Lord reigneth, let the oarth rejoice : let the multitude of Isles be glad thereof.'* Psal. xcvi. 1. "O sing unto the Lord a new song. sing unto the Lord, all the earth."' ver. 4. * For the the Lord is great, and greatly to be praised : he is to be feared above all Gods." ver. 3. 4: Give unto the Lord the glory due unto his name." ver. 10. "Say among the heathen the Lord ueigxeth. ver. 11, 12. 13 ••Let the heavens rejoice, and let the earth be glad j the sea roar and the fullness thereof; let the Held bi* jo\ iul and all that is therein. Then shall all the trees ol wood rejoice before the Lord : for he conieth to judg earth : he shall judge the earth with righteousness, and the people with his truth.-' Psal. cxlviii. '• Praise ve the Lord. Praise ye the Lord from the heavens : praise him in the heights : praise him. all ye his angels : praise him. all his boats," &c. &c. "For his name alone is excellent. »ve the earth and heaven/' &:c. Beside-. •• A view of the divine law as holy, just, and £ood, a glo- rious law, and of vindictive justice as a beauty in the di vine character, dispels those black, gloomy, blasphemous -. which are apt to haunt benighted souls, and ually leads the mind to discern the holiness, justice, ness, <>i (iod*> general plan (1 in the holy Scriptures from the fall down to the day of judgment, and through eternal Whereby a heavenly lerehity ami joy spreads thn - nils of th and e parts of his conduct, which, to many, appear so horrible, to be really b worth of God, and 1 onour. Of wl . and to to n. Rom. \i. (1 to I, which in time and e the S and exaltation i I <>f God, ii , to those n 1 1 divini itened : a - : i «1 in the honour of God and of nd in the welfare <>i hi^ holy ami eternal kingdom* Olo\ \ to God in . was the }< : th <>f the - \ml the all the M . -it. M 196 " To love God, to love his holy law, to fool every ansv. able affection toward the glorious Gospel of Jesus Christ. to present and otter up our lives a living sacrifice to God. to love the people of God, to love all mankind, to love and ve enemies, to go about the common duties of life in the fear of God, and as his servants, heavenly minded, of a meek and quiet spirit, composed, sedate, with our loins girt, always watching and always praying, is the happiest way of living on this side of heaven. The exercifi these and all other graces of the Christian life, is itself, a pleasure divinely sweet. Wisdom's ways are pleasant, all her paths arc pcac*. Prov. iii. 17. Great peact Lave they that love thy lair : and nothing shall offend them. Ps. cxix- 165. In a word, a humble, broken. contrite heart, mortified to all earthly goods, and fortified against all earthly evils, and used to converse with the Deity, is attended with pleasures unspeakably preferable to all this world can boast. *'Thus divine illumination lays theToundationfor Chris- tian.graces and Christian comforts. They are connected together in the experiences of the saints, just as they are \\\ the promises of God's word. For all the promises of God are in Christ, yea, and amen. "Come unto me, all ve that labour and are heavy laden, and I will give you Take my yoke upon you, and learn of me, for I am meek and lowly in heart : and ye shall find rest to your souls." Mat. xi. 28, 29. "For thus saith the high and loftv One that inhabiteth eternity, whose nan holy, I dwell in the high and holv place; with him that is of a contrite and humble spirit : to revive the spirit of the humble, and to revive the spirit of < Dntritrones." Is. jvii. 14. " For he that humbleth himself shall be exalted. 5r Luke xviii. 14. 4 " lie that hath my commandments and keepeth them, he it is that loveth me : and he that loveth me, shall be loved of my Father : and I will love him, and manifest myself unto him.** John xiv. 21. Thus Christ- ian graces and Christian comforts go together. And if the graces and comforts of the saints are at any time in a Anguishing state, it is owins; to their spiritual blindness, which is altogether of a criminal nature : and so the fault 117 is entirely their own. For the truths exhibited I the Gospel, beheld in their glory, are sufficient to i B their graces and comforts always abound. And it graces and comforts of I ire in a fl< it is entirely owing to spiritual light, or a se: of divine truths, communicated to them fn - mere self-moving goodness and infinite mace through initely unworthy : a the glory is due to him, of whom* and by when . n are all things, to Finally, the doctrine of the saint's perseverance v ural truth : a doctrine according to Godliness, and the preaching of it understanding!*} calculated to edify the body of Christ, and also to detect false experie: consequently, to destroy false hopes. <> that min- - and private christians would c$ase o| it is their only hope, ami their only consolation i to the salvation ol it i> their only hope, and this i think I have sufficiently proved, [j ighty power of God through faith unto if we have not eti pnal life given t" I ill. Although the a fall ol on; from their pri meval hoi coura I nor con to loi darkness and gloom «»\ . : ( individual christ and throii tnted< ami thousands of i then? Are these youns - wiser th i he came I 1 IS inure holy than ho was? No — They arc yet but fa when compared with him in these respects*— unacquaii with the warfare which awaits them, and having the mains of moral depravity in their he;i: paratively speaking, like a lew defenceless lambs sur- rounded by ten thousand times their own number of rave- nous wolves, anxious and impatient to devour them : and if their perseverance is not secured, if they are not I by the great shepherd, so that none shall be able to pi them out of his hand, where is the most distant hope one single individual of them will reach heaven? How could Paul on the hypothesis of the falling away plan, have such an assa ranee that he should meet those who were converted through his instrumentality in heaven : I know our brethren who oppose us in respect to rJ incut are ready to say, God gives these converts - them. &c. Rut*IaSK, what do they mean; by the grace given them ? i)o they mean present holiness ? or the love of God in the heart in the present tense ? No they mean any thing more than this, they give up point For bow can they mean any thing more thai iout admitting what we contend for, viz. — thai keep them and cause them to continue in a coarse oj rata the end? There is no middle way h< must either admit the. saints have not grace as Adam had, or they must admit that the 9ttj i rity of their privileges over his consists in the pronr -a>t them, Sfcc. they al under a covenant of works, by ass that their salvation depends upon their impr- :iaee. 80 thai tlmr faithfulness is the turning point : and this their faithfulness must be something/;? thi •act from the grace of G 1 1, or else they give Dp point — For we contend as well as they, that the Ba I be faithful unto death in order to be saved — but bold also that the grace of God produces this faithfulness, thus depending on God it is sure — Whereas the} 119 g dispute us on this : and indeed this is the tu: point of the controversy. For the moment they ackn •)dge that all the faithfulness of the saints proceeds from the grace of God, they acknowledge they believe | isely as we do. And u If," (remember the condition) they shall prove that the salvation of God's people Is on their faithfulness in improving the grace of God ; which faithfulness of theirs must be something dis tinct or abstract from the grace of God : 1 - they shall prove this, then tee must give up the point. WE should have, however, to experience something ie than annihilation — which would be to see ecli; the crown of Jesus, and to put on a patch of ''our i eonsness, which would partly eclipse the glory of I and alter that song in heaven when the Ion \ the spiritual building is brought forth, and instea< shoutings of • e, unto it, the !h;in throng would have to mind the small pillar ol the build- \ ,/. — •• 1 1 in's faithfulness,*' and - fulness" Now 1 do not pretend to wn th n ho hold to the falli i i tin it L> to clip the crown of Christ, n are pious worehippi . lining into the foundation noi theii •in. hold on upon i f - i )iild pro if followed r ;l ultimata end whi ler the word sentin. ■ 11, after the word government, instead of nor no . point. Page 39, the quotation inserted war the bottom of tltf page, from Rr 'Mvr. forgrai raffed, Jr*age 64, beginning of last paragraph, instead of O say or opponent line 4 from top. for falls, read fall. m bottom, expunge the word • that. 1 ne it from bottom, instead of u And this is r.V sure foundation j I umi;e the preposition qf f and read Thii ' *race. torn, instead t