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 PRINCETON, N. J. 
 
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 Presented by Mr Samuel Agnew of Philadelphia, Pa. 
 
 Agnciv Coll. on Baptism, No. 
 
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 I 
 

 
 GBSHR1RA& KB3KFA£»**^ ' ^ 
 
 J he author of the following essays has no preten- 
 sions to the advantages some suppose themselves to 
 possess; by which, through the vanity of their own 
 minds, and the fulsome adulations of their unthinking 
 admirers, are often inflated with pride and egotism. 
 But while he makes this concession, he does not 
 think it needful, nor does he feel at all disposed, to 
 make any disgusting apology for thus appearing he- 
 fore the public. — He feels it to be his unalienable pri- 
 vilege, even in a plain way, to say with Elihu, in the 
 book of Job, **I also will show mine opinion." Yet 
 he hopes that, whatever defects there may be in style, 
 in composition, or even grammar, that they are not 
 of that description as to obscure the sense, much less 
 to "darken counsel by worH c _wi«»out knowledge," 
 and thereby p^puse a good cause (by defective plead- 
 ing) to the scorn of scorners, and contempt of the 
 contemptuous. 
 
 I have not the vanity, nor am I so ignorant of 
 mankind, as to suppose that the men of this world, 
 or the wisdom of this world, will approbate what I 
 have written; but as there are some men of plain, as 
 well as others of refined understandings, most of whom 
 can relish nothing but the polish of the schools, and 
 the charms of elegant composition; while the former, 
 if godly, have a true taste for spiritual wisdom, and 
 can readily excuse rudeness in speech, so that the 
 speaker, or writer, is not rude in knowledge, or a 
 novice in divine tilings. — For the benefit of such, espe- 
 cially, I have written; — plain men need, and plain men 
 love plain truth. 
 
IV PREFACE. 
 
 Therefore, with that measure of talent God has be- 
 stowed, and that acquaintance with the oracles of 
 God which "the spirit of wisdom and revelation in 
 the knowledge of Christ," has in a long and much 
 varied train of experience given me, I have taken the 
 field, and 1 may say, that in the first and last essay, 
 it is the polemic field. Some, no doubt, will think and 
 say, that my polemic arm is weak, too weak, for the 
 conflict, and that I am not armed aright, because In 
 plainness of speech, "in words easy to be under- 
 stood," I have endeavoured to state, to elucidate, to 
 advocate and defend, in my first essay, one of the 
 most important doctrines revealed in the word of 
 God, namely, the true divinity of the Lord Jesus 
 Christ. A doctrine on which the hopes of the truly 
 godly, in every age, have rested, or rather on him of 
 whom the doctrine makes such an honorable and in- 
 teresting report, and there only a good hope can rest 
 In the investigation and defence of this truth, I 
 have chiefly contented myself with what God has 
 been pleased to make known to us on the subject, 
 judging that he is infinitely best acquainted with the 
 modus of his own existence. — 1 have, therefore, not 
 much rAgarHpfi the depths of Satan, which some 
 men speak, who are opponents to this all important 
 and fundamental truth. It will be eashy oo©« that 
 my object, in the prosecution of this subject, has been 
 not only to bring to view a few of the express testi- 
 monies of scripture, which clearly prove "the Word 
 was God" and that "there are three that bear re- 
 cord in heaven, the Father 9 the Word, and the Spirit." 
 But in addition to this, I have endeavored to shew, 
 from divine authority, that Christ our Immanuel, 
 possesses those incommunicable perfections, and per- 
 forms those stupendous works, that at once declare 
 his eternal power and Godhead. — And in such lofty 
 views of the author and finisher of our faith, it be- 
 comes the humble followers of tiie Lamb, who have 
 renounced their own wisdom and "become fools that 
 
PREFACE. V 
 
 they might be wise;" it becomes such, I say, to 
 "sanctity the Lord of Hosts himself, and let him 
 (saitb the prophet) be your fear, and let him he your 
 dread: And He (even the Lord of Hosts himself) shall 
 be for a sanctuary, (to the humble and sensibly lost 
 sinner;") but (to the self-righteous, to the proud, to 
 those who in their own eyes, are wise above what is 
 written) "for a stone of stumbling, and rock of of- 
 fence." Isa. viii. 13, 14. 
 
 In this essay, although I have wrote principally 
 for the benefit of the humble disciple, yet what is 
 wrote is designed to bear on the leviathans and behe- 
 moths of the day, with a view to shew them that 
 "they greatly err, not knowing the scriptures, nor 
 the power of God," our Saviour, in that display 
 thereof winch makes his people willing. Ps. ex. 3. 
 And I should utterly despair of doing them any good, 
 seeing "the sword of him that layeth at them cannot 
 hold," only that I read that "He who made them 
 can cause his sword to approach unto them." That 
 sword, in the present case, is the sword which I have 
 chosen, and it is none other than his word, the sword 
 of the Spirit. Should that sword pierce between the 
 joints of their harness, it will make them, as Milton 
 says of Satan, "writhe to and fro convolved." And 
 should that sword be used in merry by God, it will 
 subdue Mem to the obedience of the faith, "and to the 
 acknowledgment of the mystery of God, of the Fa- 
 ther, and of Christ, in whom <ire hid all the treasures 
 of wisdom and knowledge," and then they will be 
 content to "make mention of his righteousness, and 
 his only," and say with the prophet, "This is our 
 God, he will save us. So may it be. — Amen. 
 
 In my second essay I have treated on "The unal- 
 terable love of God," and especially as that love is 
 displayed and made manifest *»in bearing with, feel- 
 ing for, and healing backsliders!" 
 
 A most endearing subject; but it is a subject too 
 much neglected, although the sacred page is merciful- 
 A2 
 
VI PREFACE. 
 
 Iy replete therewith. To this truth every one who 
 knows the plague of his own heart, will readily sub- 
 scribe, and say with Mr. Hart: 
 
 Were not thy love as firm as free, 
 
 Thou soon woulcl'st take it, Lord, from me. 
 
 In this essay there are some strong things advanc- 
 edj but I feel a satisfactory and happy conviction, 
 that I have not passed the line of demarcation mark- 
 ed out by the divine word. And I hope and believe, 
 that what is advanced will be found much to the be- 
 nefit (through a divine unction and blessing) of those 
 for whom especially it was drawn up; and I trust that 
 what 1 have said is so guarded, that none but the 
 whole hearted who are at ease in Zion, will find any 
 thing of which they will be disposed seriously to find 
 fault. That men who "know not what manner of 
 spirit they are of," should find materials for censure, 
 will not surprise me; yet I feel confident I have taken 
 no ground but what is tenable: but for such objectors', 
 however, in this essay I did not write, except indeed 
 to shew them by contrast, the emptiness of their pro- 
 fession. 
 
 But should such, or even any of the godly, who 
 have much of the leaven of the Pharisees about them, 
 be still disposed to object to any thing here advanced, 
 my advice to such, or rather the command of Chris! 
 to such is, "Go and learn what this meaneth, I will 
 have mercy and not sacrifice." And I wish all such 
 to consider the last clause as a command obligatory 
 on them, as well as a gracious declaration from the 
 mouth of God, of what he will do. — As a command it 
 enjoins that such should not sacrifice the comfort and 
 reputation of others on the altar of their self-rightc- 
 ousi.ess, but rather exercise mere?) towards them, 
 "considering themselves also in the flesh,* and "bear 
 each others burdens and so fulfil the law of Christ; 
 who will have mercy on whom he will have mercy. 
 and shew compassion to whom he will shew compas- 
 
PREFACE. Vll 
 
 sion;" even although, like the elder brother in the 
 parable, some should complain that comparative ne- 
 glect has been shewn to their superior correctness. 
 *'( never" (say such) "transgressed thy will at any 
 time, vet thou never gavest me a kid." What arro- 
 gance! Cut the kind Father whose heart overflowed 
 with parental tenderness, says, "it was meet that we 
 should make merry, for this my son, was dead, and 
 is alive, was lost, and is found." — Go thou reader and 
 do likewise. 
 
 In the. third and last essay, I have endeavored to 
 state, elucidate and defend, a divinely instituted or- 
 dinance of tfae church of Christ, or of the gospel dis- 
 pensation, and so to meet and refute the arguments, 
 and oppose the false reasonings oPgdinsaijers, as may 
 help to inform and establish the weak and the waver- 
 ing of the flock of Christ, and furnish them with that 
 with which they may "answer those who trouble 
 them;" and this 1 trust will be found to be the tenden- 
 cy and happy effect of each and all of the following 
 essavs. 
 
 ^ What little I have done I endeavoured to do as well, 
 that is, as correct as I could, and it is no grief of heart 
 to me, arid 1 believe it will be no loss to my readers, 
 that it is "not with excellency of speech, not with en- 
 ticing words of man's wisdom, not in the words 
 which man's wisdom teacheth," but [ trust it is in 
 those words "which the Holy Ghost teacheth." 1 Cor. 
 ii. l. 4. 13. thereby commending what I have wrote, 
 not to the skittish and wayward fancy, but to the 
 conscience of every man in the sight of God, by a 
 manifestation of the truth. 
 
 One thing has been scrupulously kept in view in 
 these essays, namely, to state and defend the truth 
 as it is in Christ, and to advocate a positive institu- 
 tion of the head of the church, both as it respects the 
 subject, the mode, and the design, in the words which 
 the Holy Ghost teacheth, as much so, at least, as my 
 acquaintance with, and recollection of, the lively ora- 
 
Vlll PREFACE. 
 
 cles and the Spirit's teaching, has enabled me, and 
 I fee] a satisfactory consciousness, that my object, in 
 each attempt, has been to promote the divine glory 
 and human happiness, by pleading for truth, and by 
 opposing error; and that in so doing I have adduced 
 no passage of scripture, nor have I used any argu- 
 ment, or adopted any mode of reasoning, to refute 
 what I hold an error, or to establish what I believe 
 to be truth, but such as I verily believed bore directly 
 on the subject under discussion; and I trust that a 
 conviction of these facts in the perusal of these es- 
 says, will pervade the minds of the readers. 
 
 When a more than ordinary zeal is manifested, 
 and talents of various grades are pressed into the 
 service, of gross and dangerous errors, and of an un- 
 scriptural practice, it behooves those who possess "one 
 Faith," who confess ** one Lord," and who hold and 
 practise "one Baptism," and who profess generally 
 a love for the simplicity of the gospel — a correct ad- 
 ministration of gospel ordinances, "esteeming all 
 God's precepts concerning all things to be right," and 
 who hold it highly culpable to "teach for doctrines 
 the commandments <>f men." It behooves all such, I 
 say, under such circumstances, to endeavour to guard 
 the fold of Christ against every innovation, every 
 thing calculated to beguile the unwary, and sap the 
 foundation of a poor sinner's hope. — To accomplish 
 such desirable ends, the following essays were pen- 
 ned; and it is hoped that it will appear, on a fair and 
 prayerful perusal, that the object aimed at, in the 
 last essay in particular, is not to unchristian, but to 
 confute; not to reproach, but to convince; not toinflame 
 with party zeal, but to instruct, to encourage and to 
 establish. 
 
 As l am one of those who are unknown, yet well 
 known, I have, contrary to my original intention, 
 prefixed to these essays a very brief account of the 
 way in which the Lord my God has led me. We 
 are commanded to call it to mind, and if so, we may 
 
PREFACE. IX 
 
 surely record it without just offence. The narrative 
 must speak for itself, I will only say, it is as correct 
 as my recollection will serve, so far as it goes. — I 
 will, therefore, leave it and the dedication that ac- 
 companies it, with the essays and myself, the unwor- 
 thy author, in the hands of Him in whom I live, who 
 hath said, "Acknowledge me in all thy ways, and I 
 will direct thy paths." 
 
 THOMAS LOUD. 
 
God's Dealings with the Author of the following Essays, 
 
 The following brief narrative, or rather epitome, 
 of God's dealings with my soul, is with considerable 
 reluctance submitted to the press, (among other rea- 
 sons,) least I should be thought to obtrude that on my 
 readers, in which they might judge themselves so re- 
 motely, if at all, interested; and, also, least some might 
 be disposed to charge me with egotism. To the last 
 surmise, if such should exist, I will only observe, 
 that what follows is not a statement of any thing done 
 by me, but of what God has done for me; and there- 
 fore the charge of egotism or self-praise must fall to 
 the ground: and, as to my obtruding on my readers 
 what they may, perad venture, judge of so little worth, 
 I will only say, I shall be sorry **If the turning of a 
 sinner from the error of his ways, and saving a soul 
 from death," should be of so small account in the eyes 
 of any of my readers. However, should the apathy 
 and indifference of the mass of professors be such as 
 to preclude any pleasure or thankfulness, on leading 
 such recitals of God's sovereign mercy, we know that 
 the angels in heaven, who can best appreciate the im- 
 portance of such things, rejoice; and surely the most 
 simple, happy and fruitful of God's believing family, 
 who are most solicitous for the spread of the .Redeem- 
 er's kingdom, and the salvation of perishing sinners, 
 will rejoice also — and while such narratives afford 
 matter of thankfulness to those who have obtained (as 
 the gift of God) like precious faith, in the righteous- 
 
IS 
 
 ness of God our Saviour, it may also be owned of God 
 to some readers, to shew ti.em that their religion is 
 vain; that they have only a name to live, while, in 
 truth, they are dead; and, farther, it may please a gra- 
 cious God, by it to encourage some one patiently to 
 wait, and quietly to hope for the salvation of God. 
 We have, my readers, much superficial religion, and 
 much superficial preaching, that has nothing in it 
 which says to the awakened sinner, "this is the way, 
 walk ye in it;" nothing to comfort those that mourn, 
 to "succour the tempted, to lift up the hands that hang 
 down, to confirm the feeble knees, to say to them that 
 are of a fearful heart, be strong, thy God will come, 
 and he will save .thee. " And permit me here to add, 
 that my fear is, that we shall have no small increase 
 of such preaching, seeing churches, even Baptist 
 churches, seem much disposed to set up schools, and 
 look to schools for pastors, instead of looking directly 
 to, and depending on the head of the church, the Lord 
 of the harvest, who has promised pastors after his 
 own heart. But, no; that would not comport with 
 the spirit of the times — a man must now be an elo- 
 quent man, and an orator, a "master of plausible 
 speech:'" though very many, yea, almost all school- 
 bred preachers are (with all their acquirements and 
 self-importance) mere babes, to say the best, in spir- 
 itual knowledge, and apparently almost total stran- 
 gers to experimental theology; while the sciibe, well 
 instructed into the kingdom of God, is slighted, and 
 though (professedly) highly esteemed as a brother, 
 not allowed the use of a pulpit. These things ought 
 not thus to be; it is contrary to the genius of the gos- 
 pel, dishonorable to the Redeemer, and detrimental 
 to the household of faith: and, before I return from 
 this digression, which was altogether unintentional, I 
 must be permitted to add, that the practice above al- 
 luded to, involves in it the prostitution, in some cases, 
 of the finest talents, and much waste of valuable time, 
 that ought to be devoted to the more immediate service 
 
13 
 
 of the sanctuary; and in addition to that, much trea- 
 sure is wa^t, d in stipends, and too frequently in the 
 support of idle boys, (railed pious youths,) that might 
 much better be employed in erecting neat and com- 
 modious places of worship, and frugally supporting 
 those whom God has called, and will yet call into the 
 ministry, making his own selection, as lie sees good, 
 from among the learned and the unlearned, without 
 the aid of colleges. Let it not be supposed that 1 ad- 
 vo ate ignorance — I detest it in a pulpit; but many un- 
 learned men are wise in the things of God; much more 
 so than some of their learned rivals — Nor let it be sup- 
 posed, that I would cast a slight on acquired know- 
 ledge — I admire it in its place; but what I mean this 
 philippic to bear on. and what 1 mean to censure, is the 
 trade of parson making, and what is closely allied to 
 it, the trade of preaching; and were I to indulge my 
 own feelings, 1 should not stop here, for much more 
 might he said on the subject, even by me; for I have 
 seen much, heard much, and observed much, very cen- 
 surable in the practice now inveighed against — but I 
 must return to that which is more immediately before 
 me. I have already supposed some instances of use- 
 fulness to result from the narrative to follow these pre- 
 liminary r marks; such as thankfulness to God, warn- 
 ing to the superficial professor, and encouragement to 
 the honest seeker, 'who is enquiring the way to Zion 
 with his facq thitherward " I will now add, that, 
 peradvent:;?*e, it may dispose some to say, "Why per- 
 serut we him, seeing the root of the matter is found 
 in him." it will not he denied, but that many of the 
 children of God. have left their experiem e on record* 
 not for their own praise, (for in truth it has often 
 been to their dispraise,) but for the honor of God, and 
 the benefit of men; but it may be objected, that tliey 
 wer< icn of eminence, and occupied conspicuous sta- 
 tions in the church, and that the reverse is my ease; 
 (this is only true in part.) Whatever V,\ y w ere, it was 
 by the grace of God, that they were what they were; 
 B 
 
14 
 
 they had nothing hut what they had received. In 
 whatever, therefore, they may have differed from me, 
 they had nothing to boast of, (though too many have 
 boasted, and do boast,) for a man can receive nothing, 
 worth his having, except it he given him from heaven, 
 and God giveth his gifts to every man, severally as he 
 will, so that "lie who gathereth much hath nothing 
 over, and he that gathereth little hath no lack." 
 Should any be disposed to despise, or even reproach, 
 I hope I shall not be greatly moved — but, on the other 
 hand, should it be rendered useful, through the bless- 
 ing of God, for any of the objects I have before stat- 
 ed, I hope I shall be thankful, and that God. who re- 
 membered me in my low estate, and who doth still 
 remember me, will be honored. 
 
 Having premised thus much, I shall proceed, in the 
 language of the Psalmist, to say, "Com*? hifher all 
 ye that fear God, and I will tell you what he hath done 
 for my soul." 
 
 After the lapse of near forty years, I find it to be 
 somewhat difficult to ascertain and state with correct- 
 ness, the precise time ivhtn^ and the particular cir- 
 cumstance by which my attention was first excited to 
 the all-important concerns of the soul; by what it was 
 and when it was, that I was first stirred up to regard 
 the things that make for peace. I need hardly say 
 that my former life was "according to the course of 
 this world, according to the prince of the power of 
 the air, the spirit that now worketh in the hearts of 
 the children of disobedience.-' 
 
 Being left very young destitute of parental restraint, 
 and grossly neglected in my apprenticeship, I pursu- 
 ed the corrupt inclination of a depraved heart, and 
 fell under the influence of wicked example, to the full 
 extent that means and years permitted. But God, 
 who watched over me for good, and preserved me in 
 Christ, from destruction, while I was avowedly his 
 enemy, was pleased to make me feel something of the 
 fruit of my doings, by suffering me to be entangled, I 
 
15 
 
 w ill not say by the trammels of justice, but by those of 
 ii'jiisth e. I mean the Impress laws of Great Britain; 
 through which I became an inhabitant of an English 
 man of war, which, to say the least of, is an awful 
 school of vice; (though I believe that the public snipe 
 of some nations are, if possible, much worse, where 
 crimes of the worst character are almost licensed, 
 that would be punished with death in an English or 
 American ship of war.) But, to return: after suffer- 
 ing much in circumstances so dissimilar to my former 
 habits, I became a prisoner of war, in the town of 
 Trenton, New-Jersey, in the year 1782, where I had 
 some very serious convictions of sin, occasioned by 
 visits paid to two poor men in the same prison under 
 sentence of death, (who were mercifully reprieved un- 
 der the gallows.) Ifelt myself to be far more misera- 
 ble than they appeared to be, and had it been possible, 
 would gladly have stood in their place, as they appear- 
 ed to cherish a lively and happy hope, that their sins 
 were forgiven, and an expectation of being received in- 
 to everlasting rest, while I was the subject of a fearful 
 looking for of judgment: but, though I can hardly 
 think that my convictions were of a spiritual nature, 
 or such as constitute the beginnings of a good work 
 of grace — yet I did not entirely lose them, in the 
 midst of much wickedness, in myself and my compan- 
 ions in captivity; and when I was exchanged, and re- 
 stored to my native country, (which took place in the 
 spring of 1783,) I was induced, from what I had been led 
 to discover of my sins, to frequent the church much more 
 than is usual with men in such circumstances. The 
 love of sin strove successfully to lead me to the com- 
 mission of much evil, and the fear of wrath dragged 
 me to pay some occasional attention to the form of 
 godliness, though only the form, without the power, 
 both in myself and those among whom I generally met. 
 But that God who worketh all things after the counsel 
 of his own will, and brings about lis designs of mer- 
 cy by what means and circumstances he pleases, was 
 
1(5 
 
 pleased so to order it, that, being in company with 
 some fellow workmen who were professors of religion, 
 in the latter end of 1783, I heard them conversing 
 about a Mr. Romaine, who they spoke so highly of, 
 that (under my then exercises,^ I was induced to make 
 an appointment to g > and hear him on the next Lord's 
 day; and I found him to he as they described him, 
 and, to speak in their language, "a wonderful man;" 
 for even then, blind as I was, I discovered something 
 in his preaching suited to my case; for I had been led 
 to discover enough, as I have already premised, to con- 
 vince me that I was in many, very many things, a 
 foul sinner — though as to the depravity of my nature, 
 I had no just conception of it, ^any more than I had 
 of the way of life;) the fountain of the great deep, (so 
 to speak) was not broken up — I knew not the plague 
 of my heart, and thought reformation was in my own 
 power, and vainly judged that was sufficient, though 
 I could make no progress in breaking off my sins by 
 righteousness, though I strove, and strove hard, to 
 accomplish it. But headstrong lusts are not thus to be 
 tamed; inveterate disease is not thus to be cured; a 
 deep seated leprosy is not thus to be eradicated; 
 
 "For the more I strove against their power, 
 I sinn'd and stumbled but the mere." 
 
 But now under the gospel, as preached by Mr. Ro- 
 maine, God was pleased to make known to me what 
 before I was a stranger to; and, strange to tell, though 
 I felt as if I were tormented before my time, yet I 
 was constrained to go again, and again, though I felt 
 things to get worse and worse with me: so that with 
 increasing pain, I was made to feel, as well as see, that 
 all I did, or said, or thought, was sinful, exceeding 
 sinful, and that the heart, the fountain, the spring of 
 all action, was corrupt, deceitful abo\e all things, 
 and desperately wicked. Resolutions, vows, oaths, 
 and efforts of every description were vain. I have, 
 under this confusion of mind and distress of souk 
 
even partook of the memorials of Hie Lord's (loath; 
 thinking, that, surely that would he an effectual 
 preventive of sin. But no — all was as weak, as a 
 rope of sand, and under these, feelings of depravity 
 and accumulated guilt, I hecame a Missihab, a terror 
 round about, a terror to myself. The glory and great- 
 ness of God as displayed in the visible heavens, has 
 oft appalled my heart, and made it sink, as lead in the 
 mighty waters. And though I did not say in the 
 morning, would God it were night, (fori dreaded the 
 night.) yet I truly said at night, would God it were 
 morning, for I dreaded to close my eyes in sleep, lest 
 the pit of hell should shut its mouth upon me, and oft- 
 en when I awoke I have been surprised to a degree I 
 cannot now express, that I was out of hell; and so 
 horribly keen were the forebodings of misery, that 
 I have, if it be possible, wished to know the worst, 
 thinking either that hell was not so intolerable as F 
 apprehended, or that I should be strong to suffer, as 
 to do, (as Milton has it) and in this state of mind, 
 while ail refuge failed me, no eye seemed to pity, nor 
 hand appeared to help me, friends and acquaint- 
 ance stood aloof from my sore indeed. These dis- 
 tressing exercises, more or less fearful and appalling, 
 under the heaviness of which my heart stooped, were 
 continued somewhere about two years, and though my 
 soul was most earnestly hungering and thirsting after 
 righteousness, and exceedingly diligent, from a dis- 
 tressing sense of need, in seeking by all means for 
 a way of escape from the stormy wind and tempest, 
 and although that way was clearly pourtrayed be- 
 fore me in a very able and luminous gospel ministry, 
 yet it was in a great degree hid from my eyes, The 
 power of grievous temptations, the prevalence of 
 strong corruptions, and the blind legality of my 
 mind, together with the baneful infl lence of legal 
 preaching and legal reading, (for I resorted to every 
 thing and ran every where for help;) artd among the 
 many things I then read was a book intitled Mien's 
 B2 
 
18 
 
 Marm 9 and another called Baxter's Call to the Un- 
 converted. These works, as I then felt, and do now ve- 
 rily believe, are more calculated to drive a sinner to 
 desperation and suicide, than to lead the soul to 
 Christ, which certainly they never did as means ac- 
 complish, any more than the Whole Duty of Man, 
 Thomas A. Kempis's Imitation of Christ, falsely so 
 called, or the Alcoran of Mahomed; these things, 
 connected with the great disadvantage of having no 
 one to converse with who seemed to know any thing 
 of the way in which I was led, made me of necessity 
 "sit alone and keep silence, and put my mouth in the 
 dust, if so be there might be hope." I saw and felt, 
 what I doubt but few feel, namely, an end to ali per- 
 fection in myself, and I also saw and felt that the 
 commands of God were exceeding broad; but in the 
 midst of all this distress and confusion of mind, de- 
 pravity of heart, and temptations of Satan, I had now 
 and then a ray of light under the word break in upon 
 my mind that gave such views of the way of peace, 
 as for the moment made my heart glad and leap for 
 joy: but these favoured times were short and confused; 
 they were the joys of a budding hope rather than pos- 
 session — discoveries of the possibility of being saved* 
 rather than a belief that I should be saved. But 
 that God who was leading a blind sinner in a way 
 that be did not know, and who was making me come 
 after him in chains, was pleased, by slow degrees, 
 to make darkness light before me, and crooked things 
 straight; but hope deferred did in verv deed make my 
 heart sick. The lacking anxiety — the tormenting 
 apprehensions — the corroding doubts and fears that 
 are endured under such exercises, no tongue can tell, 
 no heart conceive, but the heart of those who are exer- 
 cised therewith; but T am happy to have to relate, that 
 several times about this period God was in mercy pleas- 
 ed under the ministry of a Mr. Johnson, a Church of 
 England clergyman, but a man of truth, to s;[\e me 
 to see some of the marks and evidences of the new 
 birthj a subject on which he long dwelt, but they were 
 
iy 
 
 but glimmerings of light that soon vanished, and 
 were succeeded by doubts and fears of the most dis- 
 tressing character, so that I often resolved that I 
 would not hear him any more on the subject; but when 
 Lord's day returned my resolves gave way, and I 
 was, as it were, led by an invisible hand to hear him 
 again. The preaching also of a Mr. Foster, another 
 Episcopal gospel minister, was very much blessed to 
 me, by keeping alive my desires and encouraging my 
 hopes, particularly under a discourse from these 
 Words: "Blessed are they which do hunger and thirst 
 after righteousness, for they shall he filled." The 
 characteristics described 1 believed I was the subject o£, 
 and I had a flattering hope that the promise would 
 b? fulfilled in me; but even yet hopes were very tran- 
 sient and feeble, and fears strong and almost per- 
 minent; and while I was passing through these trou- 
 bled waters, i think in the spring of 1786, I had a 
 dream of rather a singular nature, and as it was not 
 without effect on my mind, I shall make free to relate 
 it, although I am fully aware that many are disposed 
 to treat such things and the relators of them, with 
 something like contempt. But when I consider that 
 some of the best and wisest of men have not scrupled 
 to record some particular dreams, John Buuyan not 
 the least among them, and especially when I read in 
 the book of Job, that **God speaketh once, yea twice 
 to man, in a dream, when deep sleep falleth upon 
 men, in slumbering on their beds, then he openeth their 
 ears and sealeth their instruction:" When I consider 
 these things, and also the many instances recorded 
 in scripture, where ordinary men have had dreams 
 of singular import, and sometimes had them inter- 
 preted by the servants of God, I feel fully justified in 
 the relation of mine, which, as near as I can now re- 
 collect, was as follows. 
 
 I dreamed that I was sitting with the woman I 
 kept company with, close by a long lake of water 
 that extended beyond view along the foot of a very 
 steep hill, rising from the horizon at least at the an- 
 
20 
 
 §16 of forty-five degrees, on the top of this hill stood 
 a man inviting me up, and his invitation excited in 
 me an ardent desire to ascend; hut I greatly feared the 
 attempt, for if 1 should slip destruction appeared in- 
 evitable, as I must of necessity roll into and perish in 
 the lake at the bottom, and I much wished that I had 
 long spikes in my shoes, to prevent the much dreaded 
 accident; but while these were the cogitations of my 
 mind, I thought that the "power of God would not 
 suffer me to fall;" this thought so encouraged me 
 that I immediately made the attempt, taking great 
 care every step, to insert my foot firmly in the earth, 
 and the path on which 1 had to ascend, went in an 
 oblique direction, by which the difficulty of ascent was 
 greatly lessened; and with this precaution and advan- 
 tage, 1 arrived safely, and much sooner than I ex- 
 pected, on the summit of the hill: along which' ran a 
 level margin of a few yards width. The man whom 1 
 had seen from the bottom, and who invited me up, 
 stood here, and two others, and waving his right hand, 
 he says, "hehold the beauty of the promised land;*' 
 and looking, I saw before me a large quantity of fresh 
 plowed land, thrown up into small hills of considera- 
 ble elevation; between which ran beautiful streams of 
 water, intersecting with each other, which the man 
 told me were to water the land, that it might bring 
 forth its fruit plentifully. Before us was a kind of 
 boundary wall, and, I think, a small ditch, over which 
 he handed me into the promised land. On the inside 
 of the wall, close by where we entered, was a deep 
 and dark cavern, the descent into which was almost 
 perpendicular — the man, my guide, charged me to 
 beware of it; for, he said, it was the devil's pit; and 
 when he saw me alarmed, (for 1 stood, as it were on 
 its crumbling verge,) he encouraged me not to be 
 afraid, for that the devil would be destroyed soon. 
 After I had been some time with my guide, and the 
 other two, surveying the promised land, the woman, 
 who I had left at the bottom of the hill, on the verge 
 
21 
 
 of the lake, appeared an the summit and chided me 
 for my stay. I then attempted to come out. but my 
 guide prevented, and brought me a book, in which 
 I was to write my name among very many others. I 
 did so, and when I wrote it, it struck me as very sin- 
 gular, that instead of being wrote with ?"./:, it was 
 wrote with blood. Against every name a very small 
 sum of money was set, which I understood to be the 
 perquisites of those who shewed the place. I then put 
 as large a sum as any t saw, to my name, and paid 
 the cash, and then made the second attempt to egress, 
 but was again stopped by my attentive guide, who* 
 said he would give me something to keep in remem- 
 brance of the place: so saying, he fetched me a large 
 bough of evergreen, myrtle, or box, apparently, which 
 he called Isthmus. I asked him if it was the lstnmus 
 recorded in scripture — he replied it was. I then again 
 attempted, and was permitted to come out; and I gave 
 the bough of evergreen into the hand of the woman 
 who was waiting tor me, and immediately about half 
 of the bough drooped exceedingly — we then, in com- 
 pany, walked about a large field, in which we then 
 appeared to be, and at different places we saw several 
 traps, made of oak, for catching game; and what struck 
 me in my dream, was the singular circumstance that 
 none of them had the fall, or tumbler, which is intend- 
 ed to seen pc the prey. 
 
 After this I had lost the woman, and found myself 
 in company with two men, walking along a road which 
 had high banks on its sides. After travelling some 
 time, we came to a rather singular appearance in the 
 bank, somewhat analogous to what foxes make. One 
 of the men said, that was the devil's house; and direct- 
 ly opposite was, as it were, the remains of a fortifica- 
 tion, or breast work, which appeared to be beaten down 
 to two or three feet high. One of the men exclaimed, 
 "that is the devil's buttery." I immediately asked, 
 who would first storm the fort — and one of the men 
 instantly leaped the wall, and I next followed: and 
 
22 
 
 when we had entered this supposed fort, there stood a 
 considerable number in a row of the same kind of traps 
 I had seen before, and they were Lri the same incom- 
 plete and inefficient state; that is, they had no tum- 
 blers; consequently, incapable of holding the prey. 
 On seeing such a number, I exclaimed, with some- 
 emotion, "Surely, this is a trap manufactory" — and 
 after some more observations in this place, which es- 
 caped my memory, we appeared to walk into the ad- 
 joining lands, which were very woody: and I awoke, 
 and so much was ray mind impressed with this dream, 
 that I directly jumped out of bed and wrote it down, 
 but the copy has been many years lost — yet the sub- 
 stance, I believe, will never be erased from my mind. 
 I shall make no observations on it; but leave my read- 
 ers to make their own reflections, and proceed with 
 my narrative, by observing, that some parts of the 
 works of Mr. John Bunyan, (the venerable and well 
 taught author of the Pilgrim's Progress,) were made of 
 special service to me; and particularly his treatise 
 entitled, "The Doctrines of Law and Grace unfold- 
 ed," and his tract called, "Grace abounding to the 
 Chief of Sinners," the mere titje of which made my 
 heart bound with hope, and its contents, which are a 
 relation of his own experience, gave me much instruc- 
 tion and great encouragement: but, though I received 
 much benefit from the sources I have named, 1 believe 
 the preaching of Mr. Romaine, (a master in Israel 
 and a scribe well instructed,) was more owned of 
 God than all other means. 
 
 in his ministry, the ruined state of sinners, the 
 fulness and sufficiency of the Saviour, as Lord of all 
 by whom he preached peace, and the sovereign fine- 
 ness of divine grace, together with the indispensable 
 and irresistible agency of the holy spirit, and the ex- 
 ercises ot the poor sinner in passing from death to life, 
 were constantly and ably set forth; and God blessed 
 his labors to many, very many, and, I trust, to me 
 also, though I am nothing, and worse than nothing, 
 
23 
 
 the chief of sinners: and as his labors were frequent- 
 lv blessed to ni< , so as to cause a lively hope, (1 trust 
 a good hope, through grace,) to spring up in my 
 heart. He seldom preached, in season or out of sea- 
 son, but I was glad to embrace the opportunity to 
 hear him; and on Good Friday morning, 1786, I w as 
 more sensibly favored than ever before, under a dis- 
 course on the crucifixion of Christ, whose nam? had 
 now become to me as ointment poured forth, and I 
 loved him with my whole heart, and ran about the 
 streets of London in the afternoon, to find some 
 preaching, thinking that the bare mention of his name, 
 would increase my joy in the Lord. But I had not 
 the happiness of hearing another sermon until night, 
 when Mr. Foster (before named.) spoke frr>m the 
 words of the Psalmist, "The redemption of the soul 
 is precious, it ceascth forever" — under which dis- 
 course I was much instructed on the important subject 
 of redemption: but not so happy as in the morning: 
 nor was I for several weeks after, though 1 followed 
 hard after him who was powerfully drawing me "with 
 tin- cords of ]ove, as with the bands of a man." But 
 on the Thursday week before Whitsunday, I was most 
 happily visited with the plenitude of divine compas- 
 sion, under a rich gospel discourse, preached by Mr. 
 Romaine, from those sweet and all -interesting words 
 in John — "I ascend to my Father, and to your Father; 
 to ??.■?/ God, and to your God.' 9 Under that never to 
 be forgotten sermon, the spirit of God, in mercy, so 
 applied the truth preached, that I was brought fully 
 into the liberty of the gospel. Faith, as the gift of 
 God, came by hearing, even faith in him of whom I 
 heard, so that my sins were removed, and my interest 
 in a precious Almighty Saviour, who saved me to the 
 uttermost, (from the uttermost guilt and wretched- 
 ness,) and my relationship to my heavenly Father, 
 was happily made known, believed, and rejoiced in, 
 for that continuance, and in that degree, which before 
 I was a stranger to. 1 seemed now to have nothing 
 
£4 
 
 to ask for, (comparatively speaking:) — my cup of joy- 
 ran over — ail was peace, joy, thanksgiving and praise. 
 Before this, the thing I hoped for being deferred, 
 made my heart sick, and I had long and often poured 
 out my complaints with groanings, that could not be 
 uttered, and had often been driven from my knees by 
 the forte of inward terror, and an awful apprehension 
 and conception of diabolical presence. But now, what 
 I had long and ardently desired, was com\ and it was, 
 in truth, a tree of life; for my sou' did indeed magnify 
 the Lord, and my spirit rejoiced in God, my Saviour; 
 and, as before, the glory of the visible heavens did 
 appal my soul, so now, more than once, in a certain 
 indescribable happy reveiy, I have anxiously watch- 
 ed for the opening of the heavens, and the second ap- 
 pearing of my Lore!, who was dearer to me than life. 
 Indeed, in a certain sense, life had lost its value, and 
 I often regretted that I was a young man, and was 
 ready to envy those who, either by old age or invet- 
 erate disease, seemed tottering on the grave, and, as 
 it were, ready to launch away to that land where the 
 great, glorious and precious Saviour of the lost is 
 se^n as he is, and the emanations of infinite felicity 
 f ; -■> m his fulness, and the beatific contemplation of his 
 uncreated glory, enjoyed without alloy — without a 
 cloud, an;! without a period. 
 
 And although, after this, I had short intervals of 
 misgivings, and even sometimes my life hung in doubt 
 before me, on account of i'ue striving and working of 
 corruptions, which I expected had been all dead, to 
 l no 'pore. Yet, nevertheless, general!} speaking, 
 I was I ippy in Christ, believing that I should not die 
 I e, and the good spirit of God was pleased, 
 
 g to establish me in the faith, and open my 
 
 urn ling, to comprehend the way of life, and to 
 
 fcnoA a degree of clearness, that truth, by which 
 
 I bad ■•; en nade free, though my knowledge of it when I 
 was made free b v it, was rude and circumscribed: but 
 this growing in knowledge, or progressive illumina- 
 
25 
 
 tion, wa9 a slow work — I felt much, but knew but lit- 
 tle; yet the leaven of grace and truth worked — the 
 grain of mustard seed grew in a diligent and happy 
 use of the means of grace, until my christian friends, 
 who were then numerous and intelligent, became cla- 
 morous in urging me, and perseveringly solicitous to 
 introduce me into public and useful life. What were 
 the exercises of my mind, and what was the result of 
 seven years earnest and continued importunity, I do 
 not feel myself called on, nor disposed, at present, to 
 delineate. But, perhaps, some may think, (if it was 
 so,) their partial preference was ill judged, and did 
 but flatter my vanity. Permit me to say, as to the 
 last particular, I know the reverse — but be it so; that 
 I was then flattered, I have had enough of late years 
 to mortify my vanity, (if I am the subject of it) in 
 being as a lamp despised in the thoughts of those that 
 are at ease. I am content, or, at least, I desire so to 
 be; for why should a livitig man complain — a man for 
 the punishment of his sins; and, I hope, I have not 
 quite forgotten the proverb that speaketh unto mourn- 
 ers as to children: "My son, despise not thou the 
 chastening of the Lord, nor faint when thou art re- 
 buked of him, for whom the Lord loveth he chasten - 
 ctli, and scourgeth every son whom he receiveth." 
 But here I am constrained to take up a lamentation, 
 and say, would to God those happy, lively, humble 
 and useful days, which were enjoyed for more than 
 twenty years, had lasted even till now. But no, alas! 
 that has not been my happiness. I have too just oc- 
 casion to lament my unfruitfuliiess, and with one of 
 old to say, my leanness, my leanness, woe unto me. 
 ♦♦The heart, however, knoweth its own bitterness, (in 
 declensions) and a stranger doth not intermeddle with 
 its joys" when grace reigns; often had I to use the lan- 
 guage of the apostle, and say, ♦♦O! wretched man that 
 I am, who shall deliver me;" and I trust it has also 
 often been my privilege to add, even in deep waters, 
 ♦♦I thank God, through Jesus Christ my Lord;" so 
 C 
 
26 
 
 that I trust "I shall not die, but live." But, oh! the 
 unfeeling scorning of those that are at ease! — the 
 wicked triumph of the Philistines, who shout loud 
 enough to be heard, "aha. aha, so would we have it. 
 An evil disease cleavetli fast to him, and now that he 
 is down he shall rise no more. But they know not the 
 thoughts of the Lord — neither understand they his 
 counsel — for he lifteth up those that fall. The Lord 
 looseth the prisoners!" Yes, and taketh delight to 
 shew himself rich in mercy to all that call upon 
 him, because he delighteth in mercy, and knoweth 
 thereof we are made, and remembereth tliat we are 
 but dust, so that however tried we are not forsak- 
 en, often cast down but never destroyed, so that, 
 though I am constrained to take tip Mr. Hart's lan- 
 guage and say, "from sinner and from saint I meet 
 with many a blow;" and although "my own bad heart 
 creates me smart, which none but ' od doth know," 
 or can know; yet "remembering the wormwood and 
 the gall, my soul hath them still in remembrance, and 
 is humbled in me, therefore have I hope— and I trust 
 it is my privilege to add with David, "this is my com- 
 fort in my affliction, for thy word hath quickened 
 me;" and having the same spirit of faith, I will farther 
 add with the Psalmist, "let them curse, but bless thou." 
 For surely God hath, in my case, as well as in many 
 thousands, "chosen the base things of the world, and 
 things that are not," (of any value in the eyes of the 
 world,) ••'hath God chosen to bring to nought things 
 that are," (in high esteem with men,) for this gracious 
 and all important end; an end that God never loses 
 sight of in any of his gracious dispensations, namely, 
 "that no flesh should glory in his presence." 
 
 And however men (whether wicked men or mistak- 
 en good men) may be disposed to despise, I know 
 from the divine testimony and from happy experience, 
 that "a broken and contrite spirit Gbd will not des- 
 pise" — "for he hath not despised nor abhorred the 
 affliction of the afflicted;" nor will he ever do it, though 
 
• 2r • 
 
 be might justly do so. us all affliction is, in some way 
 or oilier, the fruit of evil doing: but, instead of deal- 
 ing with deserved severity, "when the afflicted crietli 
 he liearcth him;" and in a thousand instances, as well 
 as in my case, says, *•! have seen his ways and will 
 heal him; I will lead him also, and restore comfort to 
 him, and to his mour.seks" — not his accusers — not his 
 mockers; but his .mourners. Such as can, and do 
 sympathise with, and pray for, and "treat not as an 
 enemy, hut admonish as a brother," the tempted and 
 fallen. Such God will make participators in the com- 
 forts of the restored. These are a part of his ways, 
 "who delighteth to multiply, to pardon, and to pass by 
 the transgressions of the remnant of his heritage;" 
 and who is he that will dare to "say to the Almighty, 
 what dost thou" — "he that repliest against God, let 
 him answer it." But I will subjoin (as I oft have 
 done) the Psalmist's petition, and say, "restore to me 
 (more fully) the joys of thy salvation" — and, I trust, I 
 feel equally disposed to add, "uphold me with thy free 
 spirit" — and I must be permitted yet farther to add, 
 in his language, and, I trust, with equal propriety, 
 "then will I, (when thou hast enlarged my heart, and 
 healed the bones thou hast broken,) then will I teach 
 transgressors thy ways, and sinners shall be convert- 
 ed unto thee." Amen, and amen; and let not the proud 
 and the self-righteous chafe, while I add, So be it. — 
 The Lord God of king Darid, the God of Israel, say 
 amen, too. 
 
 Now Lord, to thee, my Sai iour and my God. 
 Myself, and all 1 have, I dedicate. 
 Oh, take me as 1 am, though weak and vile, 
 And fashion me beneath thy forming hand, 
 (If thou see guod,; to favour and promote, 
 As heretofore I've done, thy righteous cause, 
 To spread thy holy truth and wondrous fame 
 
 But, oh! forbid that ever I should shun 
 Thy truth to speak, and counsel to declare. 
 
26 
 
 As mauydo, to please poor dying men, 
 
 And keep back that which would their pride offend, 
 
 And shew, thereby, they seek not them, but tkeirs. 
 
 But, oh! my Lord, do thou thy dust instruct,, 
 To warn the wicked of thy wrath to come, 
 And point the guilty to thy cleansing blood: 
 To preach forgiveness in thy saving name, 
 And shew that in thy righteousness divine, 
 Believing souls are freely justified, 
 From all the things thy righteous law conden u . 
 
 And thereby gather in as own'd of thee, 
 Thy chosen seed, to serve thee as their king. 
 To feed thy sheep and lambs beloved of thee, 
 And strengthen feeble knees, and lift the hands 
 That, in desponding fear, hang feebly down. 
 To succour instrumentally the souls 
 Whom Satan tempts, to sin or to despair. 
 To say to such as seem disposed to turn 
 To the right hand, or to the left — Behold 
 The good old way; the footsteps of the flock, 
 And walk therein — beside the shepherds tents — 
 So shall your weary souls find rest in God! 
 To seek the wand'rers from thy fold, and strive 
 As under-shepherd in thy hand, to bring 
 Them back to thee to taste forgiving love, 
 And dwell beneath the shadow of thy wings. 
 So shall thy name, my Lord, be magnified, 
 And sinners lost, be to the utmost sa\ed! 
 
 Oh! open thou a door, which none can shut, 
 And say, "My servant enter in and occupy 
 Until I come, and faithful do my work — 
 The work of an Evangelist; and ghe 
 Full proof to all thy min'stry is from meP 
 
 ■ So speak, my Saviour God, thy servant hears — 
 And prays for grace and strength to do thy will, 
 And wisdom from above, his way to guiile: 
 And while thy cause before thy foes he pleads, 
 From srourse of tongues unha'.iowM him defend. 
 
29 
 
 Thy word, as iire in his bones, thou knowest 
 Is often felt, and fain he'd pour it out abroad; 
 But patient wait my soul, and watch his leading hand 
 
 Yet, while with warm solicitude I wait 
 To know thy will, I cannot help but pray. 
 Let not my lamp in dark obscurity go out, 
 Nor let my talents (be they what they may,) 
 Lie useless by, as in a napkin hid. 
 
 From thee, my gracious Lord, and not from men 
 They came — and to thy praise I'd them devote. 
 So shall the savor of thy name be spread, 
 And my last days, my God, shall be my best! 
 
 32 
 
Sf* 
 
 wmm sin wEWiwfsww 
 
 i©m© JESTS <SEEEKEP< 
 
 •' Who is over all God blessed forever, amen." — Rom. ix. j. 
 
 TThe object of the following essay, is to illustrate 
 and establish the words I have chosen for a motto; 
 which are taken from the Epistle of Paul to the Ro- 
 mans, ch. ix. v. 5. last clause. Who is over all, God 
 Messed for ever, Jlmen. 
 
 In the preceding verse, and first clause of this, the 
 apostle has been describing the character and privi- 
 leges of his brethren, his kinsmen, according to the 
 flesh, of whom he thus speaks, "Who are Israelites?" 
 But "what advantage hath an Israelite?" it may be 
 asked; — "much every way, chiefly because that unto 
 them were committed the oracles of God." The 
 great object of which o»acles, was to develope the 
 Divine character, his will, and conduct, towards 
 his creature man. His character, "Hear, O Israel, 
 the Lord thy God, is one Lord." His will, "Thou 
 sIiaH worship the Lord thy God, and him only shalt 
 thou serve." His conduct, "I will have mercy on 
 
32 On the Divinity of Christ. 
 
 whom 1 will have mercy. I will have compassion 
 on whom I will have compassion." "The Lord, gra- 
 cious and merciful, slow to anger, abundant in good- 
 ness and truth, forgiving iniquity, transgression and 
 sin; and who will, by no means clear the guilty/' 
 The object of the divine oracles, as committed to the 
 Jews, was also to show man his own real character, 
 situation, and relationship to God, as a subject of his 
 moral government, and a daring and ruined trans- 
 gressor of his law. "The law entered that the of- 
 fence might abound." Rom. v. 20. "That sin, by 
 the commandment, might become exceeding sinful." 
 Rom. vii. 13. A farther object of the divine oracles, 
 as thus delivered, was to display before fallen and ru- 
 ined men, the exercise of divine compassion in de- 
 vising, executing, and revealing a way, in and 
 through which, the election of grace, lost in Adam 
 and in themselves; but chosen in Christ before the 
 foundation of the world, and in him blessed with all 
 spiritual blessing. To show, I say, how r these apos- 
 tates, "children of wrath even as others," might be 
 delivered from going down into the pit, and be brought 
 back to that God from whom they had deeply revolt- 
 ed, that they might taste and enjoy those blessings 
 treasured up for them in Christ Jesus, and worship 
 and serve the Lord in the beauty of holiness. In 
 farther tracing the privileges of God's ancient peo- 
 ple the Jews, the apostle observes, that "to them also 
 pertaineth the adoption." As a nation, distinct 
 from all other nations, though the fewest of all 
 people, and a stiff-necked and perverse people, yet 
 the Lord was pleased to adopt them to be a people to 
 his name, the repositories of his oracles and ordinan- 
 ces, as he further notices, "and the glory, and the 
 covenants, and the giving of the law, and the ser- 
 vice of God, and the promises." These all, at that 
 day, pertained to, and were bestowed on that favour- 
 ed people; for these great and all interesting favours 
 had not then been bestowed on any others, nor were 
 
On the Divinity of Christ. 33 
 
 they, until the middle wall of partition was broken 
 down, when the seed came, to whom all the service 
 and ceremonies then in use pointed; of whom, in 
 whom, and to whom, the promises were made. In 
 farther unfolding the advantages that the Israelites 
 had, above all people that dwelt on the face of the 
 earth, he speaks thus: "Whose are the Father's. " 
 This was no small privilege, to be the descendants of 
 Abraham, Isaac and Jacob, and all the eminent and 
 godly that succeeded them; very many favours accru- 
 ed to the Israelites on that account. But the dignity 
 and importance of their privileges is greatly enhan- 
 ced in the following clause: "Of whom, as concerning 
 the flesh, Christ came." That was the climax of 
 their honor and happiness; but it must here be parti- 
 cularly noticed, and always remembered, that the 
 Jewish Fathers had no claim to the high and distin- 
 guishing honor of being the progenitors ©f Christ, 
 farther than regarded his human nature, for thus it 
 reads: "Of whom, as concerning the fleth, Christ 
 came." Observe these striking, distribute and dis- 
 tinguishing terms: "^s concerning the flesh" Terms 
 that are evidently designed to mark an important dis- 
 tinction between his human and divine nature, be- 
 tween David's Son and David's Lord." "The Lord 
 said unto my Lord, sit thou on my right hand, until 
 I make thine enemies thy footstool." Now if David 
 in spirit called him Lord, how is he then his Son?" 
 No man can answer the question, but as the words 
 before us furnish an answer. — "As concerning the 
 flesh," or as respects the flesh, in that sense, Christ 
 came of the Fathers of the Jewish nation. In that 
 sense, and that only, he was the seed of Abraham, 
 the son of David, "his righteous branch;** but he was 
 David's Lord also, the root as well as the offspring 
 of David. "But be astonished, O heavens, and won- 
 der, O earth; because the children were partakers of 
 flesh and blood, he also himself likewise took part of 
 the same." O wonderful love! "the word was made 
 
34 On the Divinity of Chr'.st. 
 
 iiesh and dwelt among us." "The wisdom of God 
 in a mystery," the greatest of all mysteries, the mys- 
 tery of godliness; •* Without controversy, great is the 
 mystery of godliness;" but what is that mystery 
 which overwhelms with its magnitude and grandeur, 
 the apostolic mind, and challenges* as it were, the 
 language of inspiration to unfold if? it was this: — 
 **God was manifest in the flesh." God, as manifest 
 in the flesh, was "justified in the spirit." ••God was 
 seen of angels." O, wonderful sight! they indeed 
 "beheld his glory, the glory as of the only begotten 
 of the Father, full of grace and truth;" and not only 
 did they see him, hut they worshipped him agreeably 
 to the mandate of heaven, "Let all the angels of God 
 worship him." "God, as manifest in the flesh, was 
 preached unto the Gentiles;" yes, verily, he that was 
 preached unto the Gentiles, and in whom the Gen- 
 tiles are encouraged to trust, was Gad. And faith 
 came by hearing, for God incarnate, who was preach- 
 ed, and blessed be God, is still preached unto the Gen- 
 tiles, was ••believed on in the world:" and whei. he 
 had made an end of sin, finished transgression, and 
 brought in an everlasting righteousness, spoiled prin- 
 cipalities and powers, and made a show of them open- 
 ly, and triumphed over deat!; and the grave. Then, 
 as a great conqueror, "the Lord of Hosts, mighty in 
 battle," lie gloriously ascended, leading captivity cap- 
 tive, and was "received up into glory." Thus He, 
 "who was made of the seed of David, according to 
 the flesh, and (afterwards) declared to be the Son of 
 God with power, according to the spirit of holiness," 
 according to, or as it respects his divine nature, «*by 
 the resurrection from the dead " This glorious and 
 blessed Redeemer did thus, by his taking flesh, and 
 living and dying, "the just for the unjust;" he did, I 
 say, ••destroy death and him that had the power of 
 death, that is the devil." Rich grace and sovereign 
 compassion towards the children. "Made of a 
 woman, and made under the law, that he might 
 
On the Divinity of Christ. 55 
 
 redeem them that were under the law, that thcy 
 might receive the adoption of sons/' A virgin 
 conceives and bears a son. "Of whom as con- 
 earning the jlrslu Christ came." And although it 
 is a vexation to his enemies to understand the report, 
 yet he is indisputably "over all, God blessed for ever, 
 Amen."' Thus we are brought to the all important 
 subject to be illustrated and established in this cs- 
 sav: or in other words, to contemplate Christ Jesus 
 the Lord, in all the full orbed splendour of uncreated 
 majesty, as "overall God blessed forever. Amen." 
 I am well aware of the appalling magnitude of t\\a 
 subject, of the arduous nature of the undertaking; 
 but while I painfully Feel my own insufficiency, 1 feel 
 an equal conviction, that no man is sufficient for 
 these things of himself, so that, it human sufficiency 
 is to be waited for, the work of the Lord, in every 
 instance, may go undone, and the adversaries of truth 
 be suffered to triumph unmolested; they on every 
 subject, and especially on the subject of this essay, 
 feel their sufficiency to oppose truth and defame inm, 
 who is the "true God and eternal life." Shall then 
 a champion for truth, however humble, who knows 
 where his great strength lieth, be discouraged in 
 pleading the cause of that God and of his truth, who 
 "ordaineth strength in the mouth of babes to perfect 
 praise, and to si ill the enemy and the avenger?" X \ 
 Humbly trusting then, that the good spirit of God, 
 the spirit of wisdom, and revelation, in the knowl- 
 edge of Christ," may be pleased graciously and suit- 
 ably to help my infirmities, I have attempted this es- 
 say, hoping that something may be said honorable 
 to his great and adorable name, and what he will 
 deign to bless for his own praise, his people's good, 
 and in some degree stopping the mouths of gainsay- 
 ers; who labour indefatigably to degrade the high 
 and lofty One, our Redeemer, to a creature. — Vain 
 attempt. He is "Lord of all — overall, God blessed 
 for ever. — Amen." 
 
36 On the Divinity of Christ. 
 
 It must be observed and ever borne in mind, that 
 this subject is one especially of revelation. Philoso- 
 phy and purplind human reason know nothing of it; 
 their vulture eyes cannot see it. "To the law and 
 to the testimony'* then; and oh,' alas! that even reve- 
 lation itself is sealed to the proud sceptic. God has 
 in awful sovereignty and just judgment, hid these 
 things from the wise and prudent, the self-sufficient 
 scorner. But still, it is to the lively oracles of God, 
 divested of the prejudices of science, falsely so called, 
 that we ought to come, and must come, if we would 
 ♦'know of the doctrine, whether it be of God." 
 
 To these oracles, that only source of correct in- 
 formation on a subject so sublime and interesting, I 
 now appeal, and from them there can be no appeal; 
 this must be admitted a first principle in theology. 
 The scriptures, and they only, are the safe, sufficient, 
 and authorized judges on ail divine subjects. 
 
 The Catholics may drag their deluded proselytes 
 to their traditions, their councils, their synods, their 
 popes, and church decisions. — The Unitarians of va- 
 rious names, may also lead their blinded followers 
 by their strong reasons (so called) against the King 
 of Jacob, the King of Zion. 
 
 The Legalist of every name, may also lead their 
 votaries (if God permit) by their supposed fitness of 
 things; but it is the Christian's duty and privilege to 
 turn from all such expedients, such refuges of lies, 
 with disdain, and make his appeal to the law and to 
 the testimony, whether men will hear, or whether 
 they will forbear, and decidedly conclude, if they 
 speak not according to these it is because there is 
 no light in them. "What saith the scripture?" is a 
 proper enquiry on every spiritual subject; because 
 the light that is in us, as fallen sinners, is darkness; 
 and while men continue in a state of nature, "aliena- 
 ted from the life of God, through the ignorance that 
 is in them, because of the blindness of their minds," 
 that darkness remains, and especially on a subject of 
 
On The Divinity of Christ. 37 
 
 *o great and acknowledged a mystery. — I will there- 
 fore, as proposed, make an appeal to the true sayings 
 of God, in order to prove from them the all interest- 
 ing truth under consideration; namely, that Christ is 
 •'over all God blessed for ever. Amen." And this I 
 shall attempt by shewing that the scriptures of truth 
 ascribe to Christ the possession of divine perfections, 
 attributes of eternal majesty; and that the correctness 
 of such ascriptions is fully substantiated by his works. 
 This I presume will be acknowledged a fair and 
 conclusive way of bringing forward the subject which 
 is now to be illustrated and established, that it is a 
 lair and proper way of handling this matter, will ap- 
 pear from the following considerations. If we con- 
 template a being, and find that it possesses powers 
 and performs works proper (exclusively so) to any 
 particular grade of beings, we possess conclusive 
 evidence, that such a being belongs to that particular 
 grade. So, when we contemplate, in the light of divine 
 truth, the glorious Redeemer of God's elect, as he 
 stands pre-eminently glorious in, and the life of, the 
 sacred page; and find him possessed of, and glorious- 
 ly displaying the full blaze of the incommunicable per- 
 fections, of infinite uncreated majesty, what is it short 
 of demonstration, that he is "over all God blessed 
 forever. Amen!" and does it not furnish us a full war- 
 rant to encourage the feeble spouse of Christ, by telU 
 ing her that her beloved, on who.-n she leans, is — what? 
 — a creature only! — No, sirs, God forbid! — but by 
 telling her, in the language of in-pi ration, that "her 
 Maker is her husband; the Lore of Hosts is his name.'-' 
 Isa. liv. 5. glorious and blessed truth, "happy 
 are the people whose God is t|^e Lord." Let the 
 Arian and Socinian, with all their blinded adherents, 
 talk of a creature Saviour — deny the true nature, \a- 
 lue and validity of his atonement — and, in their world- 
 ly wisdom, icorn the humbUng truths of the gospel — 
 boast of their free will, and go about to establish their 
 own righteousness, until deceiver and deceived reap the 
 
38 On the Divinity of Christ, 
 
 fruit of their rebellion. But let the church, the Lamb's 
 wife, cleave to the Lord that bought her, and say in 
 faith "my Lord and my God." View him as the 
 great "I AM, the Alpha and Omega, the Almighty, 
 travelling in the greatness of his strength, speaking 
 in righteousness, mighty to save." 
 
 In farther prosecuting this subject, I have to shew 
 from the Word, that Jesus our Saviour, the Saviour 
 of them who are ready to perish, possesses divine and 
 incommunicable perfections, so that men ought to 
 honor him even as they honor the Father. Those 
 divine perfections, which will be selected as sufficient 
 for the present occasion, and as embracing the sub- 
 ject matter of this essay, are the following, namely, 
 Omnipotence, Omniscience, Omnipresence and Eternity. 
 
 That the word of God ascribes omnipotence to 
 the Lamb that was slain, cannot well be doubted by 
 those who humbly read the 8th verse of the first chap- 
 ter of Revelations, and compare it with the 11th and 
 13th: the 8th verse read thus: "I am Alpha and Ome- 
 ga, the beginning and the ending, saith the Lord, 
 which is, and which was, and which is to come, the 
 Almighty." And if a doubt could for a moment ex- 
 ist as to who is the speaker, compare this language 
 with what we have in the 11th verse. The beloved 
 John, to whom the Revelation was given, heard a 
 great voice behind him "saying, I am Alpha and Ome- 
 ga, the first and the last;" and in the 13th verse, be- 
 ing turned to see who spoke the great and gracious 
 words that saluted his ears, he saw "seven golden 
 candlesticks, and in the midst of the seven can- 
 dlesticks, one like unto the Son of Man;" this is the 
 glorious speaker in the 8th verse, the Mediator of 
 the New Covenant, "he that liveth and was dead, 
 18." who affirms in the 17th verse, that he is "the 
 first and the last." The 8th verse of the 2d chapter, 
 the 6th of the 21st, the 13th of the 22d, compared 
 with the 16th, all speak the same language, and un- 
 fold and support the same truth. Is it to be believed 
 
On the Divinity of Christ. 39 
 
 t.} any taught of God, with his Bible in his hand and 
 its truths in his heart, that an absolute jealous God, 
 who says he will not give his glory to another, is the 
 speaker in the 8th of the first chapter, and that a 
 mere creature is the speaker in the 11th verse, and 
 in all the before cited passages, setting up the same 
 claitns tlc.it are urged in the 8th, "I am Alpha and 
 Omega, the first and the-iast. ,a It thus appears fully 
 evident, the speaker in each case is one and the 
 same, even him who declares himself to be "the Al- 
 mighty." And (as James says) to this agree the 
 words of the prophet, Isa. ix. (5. "To us a child is 
 born, to us a son is given, the government shall be 
 on his shoulders, and his name shall be called fron- 
 tier fid, Counsellor, the Mighty God, the Everlasting 
 Father, the Frince of Peace/ 9 
 
 Has the spirit of prophesy misnamed the Saviour 
 of sinners? no, verily, God (the Holy Ghost) is a God 
 of truth, and Christ is designated "the Mighty God,** 
 because he is "the Mighty God, the Almighty.** He 
 shall be called "the Mighty God** by the command 
 of heaven, not by mistaken men, as the Unitarian 
 would insinuate; no, verily, and the believer in Je- 
 sus can say to his heart's joy, "I know whom I have 
 believed, and am persuaded that he is able to keep 
 that which I have committed unto him against that 
 day." This is the language of faith and of truth. 
 But who, I would ask, is keeper of Israel but the 
 Mighty God, he "who fainteth not, neither is weary, 
 whose understanding is unsearchable.** This was 
 lie to whom the great apostle committed his soul, in 
 well doing, as into the hands of a faithful Creator^ 
 and in thus committing his soul to the keeping of 
 Christ, he did nothing less or more, than obey the 
 divine injunction and embrace the divine encourage- 
 ment, namely, "Trust in the Lord Jehovah, for in 
 the Lord Jehovah is everlasting strength, he giveth 
 power to the faint, and to those who have no might 
 he increaseth itrenerth." 
 
40 On the Divinity of Christ. 
 
 If it be possible to question the correctness of the 
 foregoing statements, as applicable to, and proofs of 
 the omnipotence of him who is able to save to the ut- 
 termost, we may say in his language, who spoke as 
 man never spoke, that if his words (and the words 
 of his prophets and apostles) are not to be believed 
 as vouchers for his omnipotence, "believe his 'works. 99 
 What saith the scripture? "All things were made by 
 him, and without him was not arty thing made that 
 was made." Yes "the world was made by him, 
 though the world knew him not." Thus speaks the 
 beloved apostle John, chap. i. 3 and 10. "The world 
 was created by him." Thus speaks the apostle and 
 teacher of the Gentiles in truth and verity, Coi. i. 
 16, 17. "By him were all things created that are in 
 heaven and that are in earth, visihle and invisible, 
 whether they be thrones, or dominions, or principa- 
 lities, or powers, all things were created by him and 
 for him, and he is before all things, and by him all 
 things consist." And in Heb. i. 3. we have this all 
 important declaration touching him who is "the 
 brightness of the Father's glory, and the express 
 image of his person," "Upholding all things by the 
 word of his power. 99 Do not these works, ascribed 
 to the Lord Jesus Christ, in language so explicit, so 
 strong, so unequivocal, namely, the creating the 
 world and all things in heaven and earth; governing 
 the world; upholding the world, even all things; and that 
 by his word, his powerful word, the word of his power. 
 Do not, I say, these works of omnipotence prove the 
 doer of them beyond controversy, to be "Almighty 
 God, over all God blessed for ever. Amen." Of what- 
 ever character the works of men are, we readily ac- 
 cede to them the possession of a correspondent quali- 
 ty, whether of wisdom, or power, or goodness, or 
 genius, or philanthrophy, or patriotism, or of what- 
 ever description they may be: so if we see the Re- 
 deemer performing the works of omnipotence, what 
 is it but proof positive, that he possesses that attri- 
 
On the Divinity of Christ. 41 
 
 bute, that incommunicable attribute of infinite majes- 
 ty. Can any that fear God doubt the important fact? 
 if it be yet possible, then I would ask this all impor- 
 tant question, Who is the creator, governor, uphold- 
 er, and judge of the world? Is not this answer obvi- 
 ous and unavoidable, "Almighty God," Are not the 
 works of creation vouchers for the eternal power and 
 Godhead of the Creator? Rom. i. 20." But Jesus 
 Christ is the creator, governor, upholder, and judge 
 of the world, as has been made fully evident; there- 
 fore Jesus Christ is "Almighty God." The premi- 
 ses are self-evident — the conclusion is indisputable. 
 
 It is hoped that what has been advanced will be 
 judged to be (as it really is) amply sufficient to es- 
 tablish the first position laid down, namely, that as a 
 proof of Christ's true and proper divinity, he posses- 
 ses and exercises the incommunicable attribute of 
 omnipotence. 
 
 I am next to show, from the testimony of the di- 
 vine oracles, that the adorable, glorious and blessed 
 Redeemer of the election of grace, is "Omniscient 
 God;" or, in other words, that he not only possesses 
 infinite power, but that he also possesses "infinite 
 wisdom," that he is "the only wise God, and our Sa- 
 viour." If to have an intimate and perfect acquain- 
 tance with the human heart be any proof of omniscience 
 or infinite wisdom, our high priest, whose lips keep 
 knowledge, gave ample proof of possessing that inti- 
 macy. How oft, in the days of his flesh, did he make 
 it appear, that "he needed not that any should testify 
 of man, for he knew what w? t s in man." His disciples 
 often found it so when they thought to conceal their 
 vain glorious reasonings from him. Simon, the Pha- 
 risee found it, when he was indulging thoughts to the 
 prejudice of his exalted guest, because he seemed dis- 
 posed to notice, with compassion, a poor polluted, 
 but mourning sinner, at his feet — and the proud Pha- 
 risees, who sought to entangle him in his speech, 
 found it, when he thus rebuked them, "I Know you, 
 
 % 
 
42 On the Divinity of Christ. 
 
 that yon have not the love of God in you" — and a still 
 more decisive proof that the Son of God, whose eyes 
 are like a flame of fire, is the omniscient God, we have 
 in Rev. ii. 23, compared with Ps. vii. 9, Jer.xi. 20, and 
 particularly xvii. 10. In the 9th verse of this 17th 
 chapter, the question is asked: Who can know the 
 heart of man, which is deceitful above all things, and 
 desperately wicked? The answer to this highly im- 
 portant question is immediately given by him who on- 
 ly could give it; namely, the omniscient Jehovah — "I 
 the Lord, search the heart; I try the reins, even to 
 give every man according to his ways." The great 
 Jehovah here claims the exclusive power and prerog- 
 ative of searching the heart — "I, the Lord, do it" — 
 none else could do it, but that God to whom all things 
 are open and naked; even him with whom we have to 
 do, before whose all pervading eyes hell is without a 
 covering, and from whom none can hide himself. — 
 Now let us turn to Rev. ii. 23, and observe attentive- 
 ly the close and striking affinity between the language 
 of Jehovah, Jer. xvii. 10, and that Rev. ii. 23, where 
 the Son of God thus speaks: — "All the churches shall 
 know that I AM HE which searches the reins and 
 the heart; and I will give to every one of you accord- 
 ing to your works." Can the speaker of these words 
 be less than the omniscient God? Can or dare a crea- 
 ture, however exalted, assume to himself the prerog- 
 ative that Jehovah claims — to search the heart; and 
 still further, to award to men according to their deeds? 
 ^o, certainly not: and as it would be the height of 
 blasphemy and presumption in any creature thus to 
 pretend, so it is a proof of the most consummate ignor- 
 ance, blindness and perversity, on theological sub- 
 jects, to attribute such acts to a creature. 
 
 It is most certainly the proper and exclusive act of 
 God, according to Jer. xxv. 14, where the Lord God 
 of Israel speaks thus — "I will recompense them ac- 
 cording to their deeds and according to the work of 
 their hands:" and in Ro. ii. 6, it is declared of God that 
 
On the Divinity of Christ. 45 
 
 <«he will render to every man according to his deeds.'* 
 Thus it appears evident that to search the heart and 
 to punish evil is the act of the omnipotent and omnis- 
 cient God: and it is equally evident that these godlike 
 arts are performed by Jesus Christ: therefore Jesus 
 Christ is indisputably the omnipotent and the omnis- 
 cient God; and as he declared, in the before cited pas- 
 sage, Rev. ii. 23, that all the churches should know 
 that it was he that searched the reins and the heart, 
 and gave to every man according to his works — so all 
 the churches do know it: that is to say, all the churches 
 of the saints know it — But there are, it is true, many 
 assemblies, who call themselves churches, who do not 
 know it — will not acknowledge it — but pertinacious- 
 ly deny it: but then we must not recognise such as the 
 churches of Christ, for all his churches are to know 
 it, and what they know in their hearts they confess 
 with their mouths: and on their happy knowledge of 
 the all important fact is founded their encouragement 
 to call upon his name, convinced that, as the omniscient 
 God, he knoweth what they need, understands their 
 thoughts afar off, and even answereth their groan- 
 ings that cannot be uttered. Happy, thrice happy, 
 are the men who, under such a conviction of, and 
 faith in his sufficiency, "call upon the name of Jesus 
 Christ, our Lord, both theirs and ours." — 1 Cor. i. 2. 
 What has been said on this head might well be ad- 
 mitted sufficient to prove the omniscience of Christ, 
 without taking into the account that he manages and 
 directs all things in the world and in the church, in 
 all ages and all places; and finally, will judge that 
 world when the mystery of God is finished, when he 
 shall have accomplished the number of his elect, and 
 when his infinite power shall have raised the dead, 
 which no being but the infinitely wise God could do. 
 I ask of whom is it said that *'in wisdom he hath made 
 them all," even all the works of creation? Must not 
 this question receive the following answer? «27ie 
 
44 On the Divinity of Christ, 
 
 Omniscient God." Again: who governs the worM, 
 and all things in it, and directs the way of his peo- 
 ple and his servants, and all their concerns of body 
 and soul, in every point of view? The answer to this 
 interrogatory must also he — "The Omniscient God." 
 Farther I ask — who now searcheth, with infallible 
 precision, the deceitful hearts of men; and who will 
 filially, in judgment, award to every man according 
 to his deeds? The answer is again evident — The 
 Omniscient God. Yes, verily, God is judge himself: 
 but Jesus Christ our Lord and our God, hath done, 
 doth do and will do all these divine acts, as hath been 
 fully shewn — therefore the unavoidable inference is, 
 that Jesus Christ is omniscient, the omniscient God, 
 ••over all God blessed forever — Amen." 
 
 Having said thus much, which I judge fully suffi- 
 cient to prove the omnipotence and omniscience of 
 Christ. I shall next endeavor to shew, and I hope to be 
 enabled fully to shew, by the authority of those scrip- 
 tures that cannot be broken, that the glorious being, 
 in whora the believing Gentiles trust, is the " Omni- 
 present God" — and that he is so is evident, if the in- 
 corruptible word of God is judge, which, among ma- 
 ny other honorable testimonies, bear witness, Col. ii. 
 9, that <in him dwelleth all the fullness of the godhead 
 bodily;" and in the 8th verse, the apostle (who was a 
 scribe well instructed into the kingdom of Christ,) 
 admonishes believers to "beware lest any man spoil 
 them, through philosophy and vain deceit, after the 
 tradition of men, after the rudiments of the world, 
 and not after Christ — From this it should seem, that 
 men of corrupt minds not only then withstood the 
 truth, but that wise men after the flesh, in after days, 
 would, through philosophy and vain deceit, strive to 
 pervert the right ways of the Lord. But to return 
 from this partial digression, to the subject of this 
 section, which is to shew that Christ is an omnipre- 
 sent God. If he did not possess the incommunicable 
 perfection of omnipresence, how could it be said, with 
 
On the Divinity of Christ. 4 '5 
 
 truth, that "the fulness of the godhead dwelt in him 
 bodily," or substantially ; and if he is not omnipresent, 
 it may with reverence he said, that his own words are 
 not worthy of credit; for in his conversation with 
 Nicodemus, John iii. 16, he declares that he was in 
 heaven while conversing with him on earth. "No 
 man hath ascended up to heaven, but he that came 
 down from heaven, even the Son of Man which is in 
 heaven." Can words be more explicit and full, to 
 prove the omnipresence of the Son of God? He was 
 en earth and in heaven. Is this any thing short of 
 saying, "Do not I All heaven and earth?" Such pri- 
 vilege (says Milton) hath omnipresence "to go, yet 
 stay" — to come down from heaven, and still to be in 
 heaven. Who but the Lord from heaven, who is the 
 faithful and true witness, could with truth speak thus? 
 Verily none. But "the word who was with God, and 
 who is God," thought it no robbery to be (in this res- 
 pect) equal; that is to claim equality with God — and 
 for this all important justificatory reason, "he is over 
 all God blessed forever. Amen." Will the Arian, the 
 Socinian, the Unitarians, as they are pleased to call 
 themselves — will they, I ask, say Amen, to so great, 
 so glorious a truth? No, certainly not — but labor in- 
 cessantly to obscure and even blot it out, if it were 
 possible; while his people, who know his name, (his 
 character) and put their trust in him, who by him 
 have been redeemed from all evil, add their Amen, 
 with the whole heart, and hail him as universal 
 Lord, worthy of all blessing and praise, to whom ev- 
 ery knee shall bow, and "the end of their conversa- 
 tion in Jesus Christ the same yesterday, to-day and 
 forever." Again — does not the Saviour assert his 
 omnipresence and encourage the confidence of his 
 Servants in him, in all places and at all times, when he 
 says, "Lo, I am with you always, to the end of the 
 world. Can any one, but that divine being, who is 
 every where present, use such language? No, surely 
 not, except he meant to deceive, and that be far from 
 
46 On the Divinity of Christ. 
 
 the faithful and true witness, who was full of grace 
 and truth, and by whom grace and truth came, but 
 not falsehood — no guile was found in his mouth. — 
 How would a plain godly man understand these gra- 
 cious words that dropt from the lips of his Lord, es- 
 pecially when his heart was bowed down with trou- 
 ble, and be was enabled to mix faith with them? — 
 Would he not so understand them as to induce him to 
 say, "heaviness in my heart hath long made it stoop, 
 but thy good word, my Lord and my God, maketh it 
 glad.' 5 Prov. xii. 25 — Here is an experimental use and 
 enjoyment of a most important truth — for although 
 the Unitarians and carnal men of every name, may 
 call it enthusiasm, the believer in whose heart Christ 
 is formed the hope of glory, knows in whom he has 
 believed, enjoys fellowship with him, and is persuaded 
 that he is able to keep him by his power — to supply 
 all his needs out of his fulness — and, at last, to 
 present him faultless before his throne — because 
 he is well assured that the fulness of the godhead 
 dwells in him bodily. Who but that strong God — the 
 omnipotent God, could give power to the faint; and 
 to those who have no might, increase strength? So 
 speak to his servants and tell them his strength should 
 be perfected in their weakness, as to enable them to 
 "glory most gladly in their infirmities, that the power 
 of Christ might rest upon them." — 2 Cor. xii. 9. 
 
 Who but an all-wise God can search his people's 
 hearts, know all their wants, weaknesses and foes, and 
 suit his operations thereto? And who but a God eve- 
 ry where present, can comfort the souls of his peo- 
 ple, in all the tribulation they endure, and be to 
 them a sun and shield in every part of the world, and 
 in every age, and under every possible circumstance? 
 Most certainly, no one, but an omnipotent, omniscient 
 and omnipresent God, could do these things. But all 
 these doth the Redeemer of lost men, as has been am- 
 ply made manifest, by which he is proved omnipotent, 
 omniscient and omnipresent, by the express testimo- 
 
On the Divinity of Christ. 47 
 
 ny of the word of God, and by the works he hath per- 
 formed, is now performing, and will hereafter per- 
 form. Seeing, then, that these things are so, that 
 Christ is possessed of such incommunicable perfec- 
 tions, and doth such works as declare and prove his 
 eternal power and godhead, is it not proper to say, 
 "The God of the whole earth shall he be called," Isa. 
 liv. 5, who is, in the words I am attempting to illus- 
 trate, "over all God blessed forever. Amen." Be en- 
 couraged then, oli! feeble of the flock, to believe that 
 he who said, "because I live, you shall live also," is 
 able to make good his words, so that a feeble saint 
 shall win the day, though death and hell obstruct the 
 way; and that he is able to do this berause "thy Mak- 
 er is thy husband, the Lord of Hosts is his name, and 
 thy Redeemer, the holy one of Israel, "the God of 
 the whole earth shall he be called." 
 
 Lastly I am to shew from the sacred volume of in- 
 spiration, that this prince of the kings of the earth, 
 by whom kings reign, this King of Kings, and Lord 
 of Lords, is "the eternal God;" that he inhabits or is 
 possessed of eternity, or eternal existence, as an in- 
 communicable perfection of godhead. If we view the 
 subject retrospectively we find him often declaring, 
 "lam the first" — "I am he that was" — before Abram 
 was I am" — and John, the Baptist, bears this testi- 
 mony — "He was before me" — John i. 15. These 
 terms, and several others of similar import, are used 
 to declare the eternity of God our Saviour, in a re- 
 trospective point of view. If we look at the subject 
 prospectively, we find the Son of God, whose eyes are 
 as a flame of fire, declaring "1 am the last," "the 
 Omega," "he that is and is to come" — so that if we 
 make the scriptures the man of our counsel, and at- 
 tempt not to be wise above what is written, if we 
 cease to lean to our own understanding, and are con- 
 tent to be fools that we may be wise, there will be no 
 difficulty in our being brought to the conclusion of 
 the apostle, and expressing our thoughts on this lofty 
 
48 On the Divinity of Christ, 
 
 subject in Ins language — "Jesus Christ the same 
 yesterday, to-day and forever." O glorious truth; a 
 Saviour eternal and unchangeable; the same yester- 
 day* to-day and forever — "without variableness or 
 shadow of turning." Well might he say, "Look 
 unto me all the ends of the earth, and be ye saved, for 
 lam God 9 and none else." 
 
 1 his is our "Immanuel, Ood with us, who is over 
 all, God blessed for ever. Amen." — "Trust in him 
 then at all times, ye people, pour out your hearts be- 
 fore him;" and be assured that such worship and 
 such trust is not a departing from the living God 
 and trusting in man, for which men are cursed; but 
 it is a trusting in the strength of Israel, who is not 
 a man merely, that he should lie, nor the son of man, 
 that he should change. — His name shall be called 
 "the Mighty God, the Everlasting Father, or Father 
 of Eternity, the Prince of Peace." And if God the 
 Father commanded the angelic host to worship him, 
 while here in the flesh, saving "Let all the angels of 
 God worship him;" may we not now with the strict- 
 est propriety, exhort the household of faith to follow 
 the example of the cloud of witnesses gone before, in 
 the language of holy writ, "He is thy Lord, and wor- 
 ship thou him." "Let prayer be made for him conti- 
 nually, (that is for the prosperity of his cause) and 
 daily let him be praised. Speak good of his name, 
 and talk <»f all his wondrous works." And accord- 
 ing to the mandate of heaven, "honour the Son even 
 as you honour the Father." And though many are 
 so blinded by the god of this world, that they cannot 
 see a truth so bright; yet let it be your practice, as it 
 is your privilege who trust in his name to say, "we 
 know that the Son of God is come, and hath given us 
 an understanding, that we may know him that is 
 tine, and we are in him that is true/even in his Son 
 Ji •:-: is Christ." "This (Jesus Christ who gave us 
 the understanding to know him) is the true God, 
 and eternal life." 1 John, v. 20. Who but the true 
 
Oh the Divinity of Christ. 49 
 
 God could thus enlighten the benighted mind of man, 
 that he should know Him, whom to know is eternal 
 life? Let then the children of God declare, to the 
 honor of their Redeemer, that their fellowship is with 
 the Son as well as with the Father, 1 John i. 3. and 
 that the fellowship they intend is not that which sub- 
 sists between saints, but the fellowship of a believing 
 man with a gracious God, in the enjoyment of which 
 his wants are poured into the bosom of a friend that 
 loveth at all times, and who is ever able and 
 ready to supply him out of his own fullness — and 
 let it be observed, this practice is perfectly consonant 
 with tiie example of ancient believers, who called up- 
 on the name of Jesus Christ, our Lord, both theirs 
 and ours. Peace be on all such, even on the whole 
 Israel of God. 
 
 Shall then the friends of Christ, with all these 
 proofs, and a thousand more, of the true divinity of 
 God our Redeemer — with all these decisive evidences 
 that "he is over all God blessed forever* 5 — shall they, 
 I say, hesitate to add their hearty and believing 
 Amen — and dare to derogate from his honor, or suffer 
 others so to do, without an effort to stop the mouths 
 of gainsayers, because in infinite commiseration of 
 our wretchedness, he displayed the riches of his grace 
 in becoming poor, though rich — in making himself 
 of no reputation, (though equal with God — in being 
 made in the likeness of sinful flesh, and taking upon 
 himself the form (or character) of a servant, (though 
 "Lord of "all,") that being found in fashion as a 
 man he might humble himself and become obedient 
 (though a son) even unto death — the death of the 
 cross? No, surely not — It would be the height of 
 ingratitude and wickedness. Nor will the believer in 
 Christ dare refuse him the honor due to his adorable 
 name; because, in order to be a merciful and faithful 
 high priest in things pertaining to God, to make re- 
 conciliation for iniquity, he condescended to be made 
 like unto his brethren! God forbid. So far from it, 
 E 
 
50 On the Divinity of Christ. 
 
 these things inspire their confidence and call forth 
 their adoration, gratitude and love, in language like 
 this: "Worthy is the Lamb that was slain to receive 
 power, and riches, and wisdom, and strength, and 
 honor, and glory, and blessing" — and for this impor- 
 tant reason: "that in being slain he redeemed us f v say 
 they) to God by his blood, out of every kindred, and 
 tongue, and people, and nation." This is the senti- 
 ment that prevails in the grateful bosom of every be- 
 liever in our Lord Christ; and none but his enemies, 
 who are shut up in unbelief, will think of making his 
 condescension a justifiable pretext to disparage, de- 
 grade and dishonor him. 
 
 Whenever the invincible grace and power of God 
 turns the heart of a sinner from disobedience to the 
 wisdom of the just, he is brought to renounce his own 
 wisdom and receive the word of truth from his mouth, 
 who is a priest after the power of an endless life — the 
 Lord of life and glory — whom, if any man love not, 
 let him be anathema, maranatha, saith the apostle. 
 
 "Thou shalt love the Lord thy God 9 and him only 
 shalt thou serve" — and if any man serve not and love 
 not the Lord Christ, he is an enemy to all righte- 
 ousness — but he that does love and serve him, acts 
 in perfect conformity to the first and greatest com- 
 mand — and if such love and obedience rendered to 
 Christ was not in conformity to that command it 
 would be a crime; for the command runs thus: "Thou 
 shalt love the Lord thy God, and him only shalt thou 
 serve." He then who loves and serves Christ, loves 
 and serves the Lord his God — so Thomas judged, 
 when in faith he thus addressed his risen Saviour: — 
 "My Lord and my God," 
 
 Thus it appears that, though we cannot by search- 
 ing find out the Almighty to perfection, yet if we are 
 enabled to search for biblical knowledge as for hid 
 treasure, it will appear that the scriptures of truth 
 are replete with testimony upon testimony, presented 
 in a great variety of forms, to prove that he, who was 
 
On the Divinity of Christ. 51 
 
 from above, and above all, who tabernacled among 
 us, as a man of sorrows, and acquainted with grief, is 
 ••the Lord our Righteousness; the true God and Eter- 
 nal Life; the Almighty God; the all-wise God; the 
 every where present God; the Eternal God; over 
 all, God blessed for ever. Amen." 
 
 To conclude, he that hath the Son as the object of 
 his trust, as the object of his love, the object of his 
 worship, reverence and obedience; he that thus hath 
 the Son dwelling in his heart by faith, as his all and 
 in all, hath life; and he that hath not the Son thus 
 considered, hath not life. 
 
 The Unitarians' plea for the exercise of candour 
 and charity towards them, cannot be heard; they 
 have no just, no admissible claim for peace; it would 
 be dealing deceitfully in the covenant and sinning 
 against the generation of God's children to grant it, 
 in the sense they plead for it, while their rebellion 
 against the Lord and his anointed is so flagrant, in 
 denying the true divinity of his person, the necessity, 
 nature, and validity of his atonement, in expiating 
 sin by bearing it in his own body on the tree, and 
 thus satisfying divine justice; and also by their deny- 
 ing the imputation of his active obedience, his media- 
 torial righteousness, to them that believe, to consti- 
 tute them righteous. Rom. v. 19. In going about to 
 establish their own righteousness, the supposed digni- 
 ty and rectitude of human nature, and freedom of the 
 human will, and sufficiency of human power in 
 things pertaining to solvation — While (I say) their 
 departure from and opposition to truth, and him who 
 is the essential truth, is so flagrant, their plea for 
 candor, charity and peace cannot be heard — for if 
 this foundation were removed, what could the righte- 
 ous do? — other foundation can no man lay, than that 
 which is laid, which is Christ Jesus. He is such a 
 foundation as the believer needs, approves and loves — 
 not a sandy one, but a rock — a living and life giving 
 stone — a rock on which his church is built. 'Tis 
 
52 Sn the Divinity of Christ. 
 
 true he is a rock of offence, and disallowed by thnst 
 who stumble at the word, being disobedient — rebels 
 against the person and government of Zion's King. 
 Such would do well to remember that he hath said, 
 "Whosoever shall fall an this stone shall be broken, 
 but on whomsoever if shall fall, it shall grind them to 
 powder." 
 
 Christ then is a rock of offence to the wicked of 
 every name; but to the godly of every name, he is 
 "a sure foundation, a living and life giving rock;" 
 and every believer may add, "To whom 1 have come, 
 being drawn by the Father, by whom I have been 
 enlivened; On whom 1 am built through the Spirit, 
 who is to me precious; and respecting whom I can 
 say in faith, "The Lord liveth, and blessed be my 
 rock; and let the God of my salvation be exalted. 
 Psa. xviii. 46. "And because he lives I shall live 
 also." 
 
 To close this essay, I ask in the language of scrip- 
 ture, Psa. xviii. 31. "Who is God save the Lord? or 
 who is a rock save our God?" the answer must be in 
 the negative, None, no one is a rock save our God: 
 but Jesus Christ is a r >ck. Then, and therefore, Je- 
 sus Christ ("the brightness of the Father's glory") 
 "is our God," "over all, God blessed throughout all 
 ages. Jlmen." Even so; "and blessed be his Holy 
 Name" for ever and ever. Amen and Amen. 
 
 This is the God the Christian's heart adores, 
 In whom he trusts, to whom his prayer he pours; 
 Whose strength in weakness felt is perfect made, 
 Whose grace in straits affords sufficient aid, 
 Whose love preserv'd him e'er he did him call, 
 Whose arms uphold him when he else would fall. 
 From darkness into light his soul he brought, 
 And with an hand that's strong he hath him taught 
 To know himself as lost — and Christ, his God, 
 Who guides and feeds him by and with his rod— 
 /That rod (his word) which is from Zion sent, 
 Through which, when own'd of God, lost men repent, 
 
On the Divinity of Christ. 53 
 
 And then by faith, (which doth by hearing come,) 
 They leave (through sense of need) their native home, 
 And flee to Christ, their rock and hiding place, 
 And taste his dying love and saving grace. 
 Such gladly own him as the "Lord of all," 
 And like the saints of old upon him call, 
 As, on a. "potent " "wise" and "present" friend, 
 "Eternally the same" — he knows no end. 
 
 E 
 
i4H IB8S41? 
 
 ON THE 
 
 \IXAIiTE'IkA.1II''& liOYE OT GOB, 
 
 AS ILLUSTRATED IN 
 
 BEARING WITH, FEELING FOR, AND HEALING 
 
 BABKSMIDIBIBSa 
 
 Tet lam the Lord thy God, from the Land of Egypt, and thou shalt knotv 
 no God but me, for there is no Saviour beside me. — Hosea xiii. 4. 
 
 ^Vhoever is taught of God to know himself as a 
 lost sinner, totally depraved and without strength, 
 and to know also Christ crucified as the all sufficient 
 Saviour of them who are (sensibly) ready to perish, 
 and who studies the sacred scriptures under the teach- 
 ing of the Spirit of Christ, the Spirit of Truth, such 
 a one will be led to discover, to his great comfort, 
 many very gracious and interesting displays of tri- 
 umphant grace and sovereign compassion, not only 
 towards the chief of sinners in th^ir first conversion, 
 in plucking them as brands from the everlasting burn- 
 ings; but, if possible, more eminently triumphant 
 and sovereign, in the healing of the worst and uost 
 perverse of backsliders, and in ail the gracious steps 
 
56 On the Unalterable Lore of God. 
 
 tending to that happy, God honoring, and soul sav- 
 ing issue, by which the Lord God, merciful and gra- 
 cious, is so supereminently distinguished from, and 
 exalted infinite heights above man! **I will not re- 
 turn to destroy Ephraim;/or I am God and not man!" 
 llosea xi. 9. 
 
 In the preceding part of the chapter from whence 
 I have selected my motto, (as in very many parts of 
 God's gracious word) we have a painful narrative of 
 the great, persevering and increasing wickedness, of 
 the professed people of God of that day,* they had 
 forsaken the fountain of living waters, they had join- 
 ed themselves to Idols, and in that they sinned more 
 and more! and though God in fatherly displeasure 
 chastised them with the rod of men, visiting their 
 sins with the rod, and their iniquities with stripes, 
 Psa. lix. 32. though he made them as the morning 
 cloud and early dew, as the chaff driven with the 
 whirlwind, and as smoke out of the chimney; yet his 
 unalterable loving kindness never failed! he knew in- 
 fallibly what was best calculated to secure the honor 
 of his own government, and commend most illustrious- 
 ly the riches of his unsearchable love in Christ! He 
 would not therefore give the offenders up to that judg- 
 ment they so richly deserved, and of which his enemies 
 had so often been made the monuments. Hear his own 
 most gracious soliloquy on the subject. "How shall 
 I give thee up Ephraim? How shall I deliver thee 
 Israel? How shall I make thee as Admah? How shall 
 I set thee as Zeboam? Mine heart is turned within 
 me, my repentings are kindled together!" Read Ho- 
 sea xi. from the 7th verse to the end, and it will evi- 
 dently appear, that these and other most gracious 
 words are spoken with reference to a people bent to 
 backslide, none of whom would exalt the Most High, 
 but compassed him about with lies and deceit; yet 
 the Lord our God is Jehovah and changeth not! and 
 therefore his refractory and offending family are not 
 consumed as they deserve! the riches of divine 
 
&Ti the Unalterable Love of God, 57 
 
 grace, forbearance and mercy! It is true, that for 
 peace the froward have great bitterness, for in very 
 faithfulness doth he afflict; but still in love to their 
 souls, in Christ, and for his sake, he casts all their sins 
 behind his back into the depths of the sea. The back- 
 slider in heart is indeed filled with his own ways, to 
 his grief, wounding and shame; but though he has 
 shamefully forgotten God, yet that God of patience, 
 against whom he hath so foully and ungratefully sin- 
 ned, and by whom he hath set so light, "doth earnest- 
 ly remember him still;" and although the Lord speaks 
 against him and acts against him, (for "with the 
 froward God will shew himself froward,") "yet he 
 will surely have mercy upon him," when he has suit- 
 ably chastised and humbled him. He hath said it, 
 whose word stands firmer than heaven and earth, one 
 jot or tittle of which can never fall to the ground! 
 "What shall we then say to these things?" Nothing 
 better can be said than what the apostle of the Gen- 
 tiles was instructed to say, namely: "If God be for 
 us, who can be against us?" — and that God is for (or 
 on the side of) poor mourners in Zion, who, through 
 grace, have believed on his Son, cannot be doubted; to 
 plead their cause, fight their battles, "deliver them 
 from him that is stranger than they, and make them 
 more than conquerors, through him that hath loved 
 them!" 
 
 The captain of our salvation (as Pharoah said) 
 "fighteth for Israel against the Egyptians." Yet still 
 worse foes than the ancient Egyptians are against us. 
 Yes, verily, the world, the flesh and the devil are in 
 battle array against the household of faith, the flock 
 of Christ, and especially against the unhappy wan- 
 derers from his fold; but still the good shepherd's care 
 ceaseth not, for as sure as David slew a lion and a 
 bear which committed depredations on his flock which 
 was his charge, so sure, and more effertually, will 
 the good shepherd Christ Jf'sus, go into the wilder- 
 ness and seek "that lost sheep that is driven away, 
 
58 On the Unalterable Lore of God. 
 
 until he find it;" nor will he set dogs to worry it; 
 but as he knows how to "have compassion on the ig- 
 norant and those who are out of the way, he will lay 
 it on his shoulders, or in his bosom, and bring it 
 back!" If it is diseased *»he will heal that which is 
 sick," as well as **restore that which was driven 
 away!" And although the restored wanderer should 
 be so disfigured by disease, and its fleecy robe (which 
 should be always white) so defiled with the filth, and 
 torn by the brambles of the wilderness, yea, though 
 some of its bones should be so broken by falls into 
 pits, (for indeed "it is aland of pits and snares,"; al- 
 though, I say, all these evils should have combined 
 so to disfigure the poor culprit, that the sheep who 
 had been safely kept, and well fed, and clean clothed, 
 should hardly be able to know, and proudly disdain 
 to own (as one of them) a creature so disfigured and 
 defiled, yet Christ, the chief shepherd, seeth not as 
 the sheep see; they look upon the outward appear- 
 ance, he looketh upon the heart — the heart which 
 himself hath prepared! He heareth the wanderer be- 
 moaning himself, which is no other than the answer 
 or echo of the tongue, corresponding with the prepar- 
 ed state of the heart, made soft, humble and contrite, 
 and he whose ear is never heavy, well understandeth 
 the sighing of the needy! Perhaps the sheep may but 
 ill understand the bleating of the wounded and dis- 
 eased, which in the ear of a gracious God, and at the 
 footstool of his mercy, is poured out thus: "I have 
 no rest in my bones because of my foolishness; my 
 wounds stink and are corrupt; my loins are filled 
 with a loathsome disease; my sore runneth in the 
 night and ceaseth not; I abhor myself in dust and 
 ashes. Against thee only have I sinned and done this 
 evil in thy sight." 4< heal my backslid ings, for- 
 give my sins, that the bones which thou hast broken 
 may rejoice!" 
 
 The favoured and preserved sheep of the flock, I 
 have said, and I know I have said truly, do but ill 
 
On the Unalterable Love of God. 59 
 
 understand, and I may add, they less credit the sin- 
 cecity of sucli self loathini;- lamentations; and though 
 the poor unhappy subject of them "wets his. couch 
 with tears," yet they suspect they are hut crocodile 
 tears: so that it sometimes happens (and it is, and 
 ever will remain for a lamentation; that the despised 
 and shunned subject, who would gladly lie down in 
 the f«>ld and partake of their rich pastures and still 
 waters, is again driven to herd with the goats and 
 the swine; and though he cannot be satisfied with 
 their husks nor with their society, and is driven to 
 say "w r o is me, for I dwell in Meshek;" yet it rarely 
 happens that he can find an eye that will pity him, or 
 any who are desirous to "strengthen that which re- 
 mains, by even saying, "brother, be of good cheer!* 
 so that it appears as if "no man cared for his souU* 
 Such is the prevalence of self righteousness; but 
 though men, even good men, act thus reprehensibly, 
 disdainful and negligent, for the want of more sell 
 knowledge and more brotherly love, which would teach 
 them to "mourn with those who mourn, and groan 
 being burdened. ' While men act thus, the ways of 
 a sin-forgiving God transcend them in wisdom and 
 compassion, as the heavens are higher than the earth! 
 for if we attentively consider the tender language and 
 dealings of God towards his backsliding children, we 
 must be constrained to exclaim — "His ways are not 
 as our ways, nor are his thoughts as our thoughts!"' 
 No, verily, the unchangeable love of his heart, and 
 the ever-abiding relation between himself and his 
 people, enriches and emblazons the sacred page, so that 
 he who runs may read — Thus he speaks in unchange- 
 able love: "Yet I am the Lord thy God, from the land 
 cf Egypt, and thou shalt know no God but me, for 
 there is no Saviour beside me." most gracious, 
 encouraging and supporting words, to him who is 
 stung with self-reproach, the frowns of men, and 
 scorning of those who are at ease! 
 
 The relationship is indissoluble. " ••Vet I am the 
 
60 On the Unalterable Love of God, 
 
 Lord thy God," notwithstanding thy many provoca- 
 tions;" "yet" though thou hast forsaken me times 
 without number, though thou hast played the harlot 
 with many lovers; "yet," notwithstanding all this 
 and much more, still " ! am the Lord thy God!" This 
 great and glorious truth writ as with a sun-beam, 
 and writ in blood, and with blood, even the blood of 
 God's dear Son; this great truth, I say, was most 
 mercifully and happily illustrated in the experience 
 of David — a man who had been most signally favour- 
 ed of God, and had every thing bestowed on him 
 that heart or flesh could covet; yet he sinned with a 
 high hand and a hardened heart, a "heart hardened 
 through the deceitfulness of sin;" for while his va- 
 liant and faithful worthy Uriah, was jeopardizing his 
 life in the high places of the field, and lighting his 
 battles, he i David) conspired against his peace, and 
 stole his wife! — and when his craft and stratagem 
 proved ineffectual to hide his shame, he conspired 
 against his life, "and murdered him with the sword 
 of the children of Amnion!" Base outrage of every 
 principle of honor as a soldier, as well as of justice 
 as a man, his iniquity was great — not only adultery, 
 but blood guiltiness was on his head — but base and 
 aggravated as was the matter of Uriah and Bathshe- 
 ba, it was not unpardonable! — but being interested iu 
 "that better covenant which is established on better 
 promises, which covenant is well ordered in all things, 
 and sure to all the seed." A prophet was in God's 
 good time, sent to rebuke him for his iniquity, and to 
 be instrumental in the hand of tiie Spirit, to bring 
 him to a sense of his sin, and to repentance not to be 
 repented of; and this was done by a judicious and ap- 
 propriate parable, dictated to the prophet no doubt 
 by infinite wisdom; so that the guilty monarch pass- 
 ed judgment on himself, saying, "The man that hath 
 done this shall surely die. : ' The man that could be 
 base and selfish enough to violate every law of God 
 and man, by taking his neighbour's "only lamb which 
 
On the Unalterable Love of God. 61 
 
 lay in his bosom, and was unto him as a daughter," 
 to feed a traveller when he had a large flock of his 
 own. Such a man, saith he, that could do this, shall 
 6iirely die! it is not fit that such a monster of base- 
 ness should live! And had this royal delinquent been 
 informed that this neighbour thus robbed of his all, 
 was a good, a faithful, a devoted friend, and actual- 
 ly serving his robber, at the hazard of his life; while 
 this ingrate, like a prowling wolf, was breaking into 
 his unguarded fold and robbing him of his most es- 
 teemed earthly blessing! had, I say, this transgres- 
 sor been informed of these facts, we may fairly pre- 
 sume that his indignation would have increased se- 
 ven fold; lie would have been ready to have used a 
 form of speech at that time common — "God do so to 
 me and more also, if such a man shall live to seethe 
 morning light!" But 0! how insensible to the horrid 
 turpitude of his own crimes, infinitely worse than the 
 letter of the parable, of which he supposed some other 
 man to be the transgressor: alas! how ready are ma- 
 ny to cast a stone at an offender when not convict- 
 ed in their own consciences; but let it be observed, a 
 forwardness to condemn others is no proof of inno- 
 cence, but rather of insensibility and hard-hearted- 
 ness! It was the case in the accusers of the woman 
 taken in adultery, who appears to have found mercy 
 at the hand of Christ, and it was evidently the case 
 in David! but how must he have felt ashamed and 
 confounded before God and man, when the honest 
 prophet shewed him the application of the parable to 
 his case, thus — "Thou art the. man!" Thou who hast 
 been so ready to devote to death the unfeeling de- 
 predator, thou art the man that hast done all that my 
 parable contains and intends. O! how must the mat- 
 ter of Uriah and Bathsheba have rushed upon his 
 mind, with all the aggravating circumstances, the 
 attendant evils of his two capital crimes — adultery and 
 murder! — however insensible before, he was now 
 made to feel a truth afterwards uttered bv his son So- 
 F 
 
6S On the Unutterable Lore of God. 
 
 lomon: "A wounded spirit who can bear." But all 
 conquering grace softened his heart, preserved him 
 from maltreating, and bowed his soul to the severe 
 rebukes of his faithful monitor the prophet, who not 
 only told him he was <*the man," the guilty rich man, 
 who had cruelly robbed the poor man — but, to en- 
 hance his crimes in his own view, he reminds him of 
 all the Lord had done for him in anointing him king 
 over Israel — delivering him from Saul — giving him 
 his house and his wives into his bosom — and then ex- 
 postulates faithfully with him on ti.e enormity of his 
 crimes — in despising the commandment of the Lord — 
 murdering his faithful servant and soldier Uriah, and 
 defiling his wife. If any crimes could have stopped 
 the current of unchangeable love towards a foul back- 
 slider, one might have supposed that these would: 
 their character was extremely heinous, of the highest 
 and foulest turpitude. The circumstances under 
 which they were committed were peculiarly aggra- 
 vating, and quite destitute of any extenuating ingre- 
 dients. But, deep dyed as were his crimes, and they 
 were certainly very deep, of a crimson, of a bloody 
 hue, yet love divine, all love excelling, love that is 
 stronger than death, that love of the Father that did 
 not spare his Son, that love of the Son that impelled 
 him to give up himself and pour out his soul unto 
 death, to be numbered with transgressors, and to bear 
 the sin of many — such love is not to be arrested in 
 its operations, in its emanations and out-goings to- 
 wards the guilty — It must not be! — it cannot be! — 
 where sin did so grossly abound, to the injury of men 
 and the dishonour of God, by giving his enemies so 
 «reat occasion to blaspheme, there did grace much 
 more abound to the humbling and restoring the of- 
 fender—for. let it be observed, that when the prophet 
 had proceeded to shew David the great evils he had 
 committed, the heavy and severe chastisements he 
 had procured to himself, and when the guilty doer, 
 from a heart-felt sense of his extreme vilcness, was 
 
On the Unalterable Lore of God. 63 
 
 brought humbly and honestly to confess the evil of 
 his doings thus: »•! have sinned against the Lord. " 
 Immediately the prophet delivers his consoling mes- 
 sage from that God against whom David had so great- 
 ly sinned, even that God who "delights to multiply to 
 pardon, and to pass by the transgressions of the rem- 
 nant of his heritage," thus: "The Lord hath also put 
 away thy sin, thou shall not die." 2 Sam. xii. 13. O 
 what astonishing and gracious words! full of grace, 
 free, rich, triumphant grace, such "soft words break 
 the bone," and sweetly dissolve the heart of stone! — 
 The proud Pharisee may gnash his teeth, hut "grace 
 will reign through righteousness unto eternal life, by 
 Jesus Christ our Lord," "who was made sin for us, 
 who knew no sin, that we might be made the righte- 
 ousness of God in him." 
 
 Thus did the Lord in rich mercy say to David, and 
 he hath said it to thousands, and will say it to thou- 
 sands more. "Yet I am the Lord thy God." Though 
 thou hast done evir as thou could, for which I have 
 visited, and will yet visit with a severe rod; *'yct I 
 change not — the thoughts of my heart stand fast for 
 a thousand generations — I know 7 the thoughts that ) 
 think towards you — thoughts of peace and not of evil;" 
 for "yet (after all) I am the Lord thy God, thou shalt 
 know no God but me" — "I will purge you from your 
 dross and your tin." Neither pleasures, nor honors, I nor 
 riches shall be your God. J will bring you to say 
 from the heart — "What have I any more to do with 
 idols." "Thou shnlt know no God but me," for this 
 most gracious and all important reason: "There is 
 no Saviour beside rac." What glorious gospel! what 
 soul saving and God honoring truth! That a believ- 
 ing man should say what have I any more to do with 
 idols— or, in the language of Peter, "To whom (else) 
 Lord shall we go, thou hast Hie. words of eternal fife." 
 This, I say. is in some sense natural, because the sin- 
 ner has his interest in it; but for the ever blessed God 
 to resolve, that an unworthy, ungrateful creature, a 
 
64 On the Unalterable Love of God. 
 
 creature bent to backslide, should know no God but 
 himself, that he would chasten him out of every refuge 
 of lies, and not suffer him to settle on his lees final- 
 ly, because nothing can do him real good, no one 
 save him from real evil but himself; -there is no Sa- 
 viour beside me." 0! this is matchless grace! 
 
 And while we contemplate this most astonishing, 
 grand, and interesting display and triumph of free, 
 sovereign, immutable and all-conquering grace, and 
 unbounded mercy in Christ to eternal life, towards 
 a man so highly favoured and greatly honored, to 
 be a prophet and a king, and who had so foully and 
 inexcusably transgressed; while, I say, we contem- 
 plate this illustration of unchangeable love, it is no 
 unimportant circumstance to consider that the perpe- 
 trator of such heinous crimes, contrasted with the 
 possession of such superlative favours, was not in his 
 future life (after brought to repentance) degraded 
 isora his high, honorable and important office, either 
 that of king, or more especially thnt of a prophet: 
 in which as the sweet singer of Israel, he was till his 
 dying day, usefully employed of God, and his labours 
 >H11 continue to be abundantly owned of God, to com- 
 fort all that mourn, until the end of time! witness 
 that invaluable poem the 51st psalm, which appears 
 to have been wrote immediately after God had brok- 
 en his heart for sin, (see the title) in which psalm 
 we have the most earnest pleadings for mercy and 
 all-subduing grace! the most candid and ingenuous 
 confessions of sin and depravity, entreaties for the 
 abiding and renewing influence of the holy Spirit; 
 and in the 12th verse he pi ads cogently with his 
 gracious God to restore to him the joys of his salva- 
 tion, which he had deservedly and painfully lost; but 
 not only did he pray for the renewed enjoyment of 
 such heavenly and inexpressible pleasures, but to 
 shew how much he felt his weakness, and how much 
 he desired to be kept in his future life from ever} 
 presumptuous sin and from secret faults, he humbly* 
 

 On the Vnalterahle Love of God. 65 
 
 but earnestly, entreats to be kept in the way in which 
 he should go; hence he adds to the former petition 
 this most important and equally needful one: "And 
 uphold me with thy free Spirit!" and then observe 
 what he proposes as the result of God's answering 
 these petitions, "Then will I teaoh transgressors 
 thy ways." O how would the proud Pharisee chafe 
 at this, and how would the leaven of pharisaism in 
 good men ferment at a similar declaration and in- 
 tention now, — You teach! they would be ready to ex- 
 c\ai n 9 you 9 who have done so much to dishonor God, 
 grieve the godly, and cause the ungodly to triumph; 
 you presume to exhort men to walk circumspectly, 
 who have walked so loosely yourself; you enforce it 
 on men to deny ungodliness and worldly lust, when 
 you have done so much evil to gratify your own lusts; 
 yes, says the restored penitent, I will teach, I who 
 have done all you accuse me of and much more, I will 
 take shame to myself who am but a dead dog, see- 
 ing my life is hid with Christ in God, who "hath put 
 away my sin" and said that "I shall not die." I, 
 even I, will teach transgressors his ways, even the 
 ways of an infinitely gracious God, in chastening, 
 and restoring backsliding transgressors; and who 
 more fit (I ask) if God see good? I am converted, or 
 reconverted may such a one say, why should not I 
 try to strengthen my brethren, as an instrument in 
 his hands, who "strengthened the spoiled against 
 the strong, and taketh the prey from the mighty!" I 
 also will teach transgressors who are yet in their 
 sins, the way of life; I will preach Christ the way, 
 the truth, and the life, in all the dignity and suita- 
 bility of his person, the perfection and efficacy of his 
 work, — in living obediently — in dying patiently — m 
 rising victoriously, and in ascending triumphantly, 
 "leading captivity captive, and receiving gifts for men* 
 even for the rebellious, that the Lord God might dwell 
 amongst us." This says the man who hath obtained 
 health and cure! This I will do, e:race enabling me; 
 F2 
 
b6 On the Unalterable Love of God, 
 
 and though many may despise, and some oppose, it 
 shall in the issue be evident, that God hath chosen the 
 base things of the world, and things which are des- 
 pised hath God chosen, with this important object in 
 view — that no flesh should glory in his presence— «-but 
 that the excellence and the power may evidently ap- 
 pear to be of God, and not of men! — and these 
 things (namely, the foul deeds of God's own, and the 
 extension of mercy to them, in restoring and employ- 
 ing them for others good,) are written for our in- 
 struction, on whom the ends of the world are come, 
 that we may learn not to be high minded but fear, 
 not to despise but pity, not repulsively to say stand by 
 thyself, but receive them for Christ's sake, as God 
 hath received them. But, before I dismiss this grand 
 illustration and proof of the unalterable love of God, 
 towards the objects of his choice in Christ, I must 
 notice the confidence that this foul offender, but god- 
 ly mourner, expresses, that his future efforts will be 
 owned of God for great usefulness. Then, when 
 God is pleased to restore to me the joys of his salva- 
 tion, and will graciously deign to uphold me with his 
 free spirit — "Then will I teach transgressors his 
 ways, and sinners shall be converted unto him!" This 
 some would judge to be the very climax of arrogance, 
 that a man who had so basely despised the command- 
 ment of the Lord, should dare to hope for. and con- 
 fidently anticipate, such an honorable employ and ex- 
 tensive usefulness, when so many who are so h.oly 
 and so good, at least in their own eyes, are unemploy- 
 ed, or, if employed, totally useless. God will have 
 it so, that the first may be last, and the last first — the 
 one "is as a cloud that drops down fatness, " his 
 heart being enriched with mercy and truth, while the 
 ether "is as a cloud without rain" — and who art thou, 
 O man, that repliest against God, who seeth not as 
 men see, whose ways are unsearchable," and infinite- 
 ly transcend the ways of men, or David would never 
 have been so usefully employed after he had so base- 
 
On the Unalterable Love of God. CT 
 
 ] y played the traitor, nor would Peter either, after he 
 had so falsely, so profanely, so ungratefully, so wick- 
 edly denied his Lord, ever been employed "to teach 
 and preach Jesus and his unsearchable riches, to 
 comfort the mourners, to strengthen his brethren, to 
 warn the unruly, and comfort the feeble minded" — 
 never, I say, would this have been witnessed, had not 
 God's ways been infinitely above ours, and had he 
 not been determined "to stain the pride of men, and 
 commend the riches of his own sovereign grace, by 
 shewing forth a pattern of all long suffering," — not 
 in David only, but also in Peter, in whom we see an 
 astonishing proof of the unalterable love of God, which 
 is the subject, the pleasing and profitable subject of 
 this essay' 
 
 Peter's conduct appears, to the view of men, but 
 little short in criminality to that of Judas, who went 
 hardened to his own place, while Peter was melted 
 into contrition by a look, of divine compassion, and 
 must tenderly dealt with by the merciful High Priest 
 of our profession, who looketh on the heart and exer- 
 ciseth compassion on those who are (turned by temp- 
 tation) out of the way. And the man who knows "the 
 plague of his heart," and the baneful influence of Sa- 
 tan's devices, and the snares of the world, will say 
 with gratitude — "Such a High Priest became us" — 
 was indispensably needful for us — everlasting shame 
 and confusion would have been the consequence if 
 we had not had such a High Priest — "a great High 
 Priest — higher than the heavens, who ever liveth to 
 make intercession," consecrated to his priestly office 
 by the oath of God, even that oath which made the 
 Son a Priest forevermore, according to the power of 
 an endless life. This Son, who is king, judge and 
 lawgiver, over his own house the church, not only par- 
 doned his offending servant Peter, but commanded 
 him "to feed his sheep, and his lambs, and strengthen 
 his brethren," as a fruit and proof of his love towards 
 his Lord. John xxi. 15, 16, 17. — and we do not find 
 
68 On the Unalterable Love of God. 
 
 that this profusion of unchanging love and divine 
 compassion was ever abused by Peter or his friends; 
 nor does it appear that either friends or foes made 
 his former failings matter of reproach against him, 
 neither does it appear to have been any hinderance 
 to his usefulness, though his labors were principally 
 among the circumcision, a people to w horn the nature 
 of his conduct was well known — but it seems that a 
 dog was not suffered to move his tongue against him; 
 so that we have not only another notable instance in 
 the case of Peter, of the unalterable love of God, ex- 
 em plified in the bearing with, feeling for, and Stealing 
 of a backslider, but in addition to that we have an- 
 other striking instance of wonderful condescension in 
 employing a man who had committed such serious 
 offences as an instrument to promote his glory, by 
 spreading his truth and his fame in the world, call- 
 ing in his elect from the four winds of heaven, and 
 feeding and strengthening the household of faith! O, 
 sirs, look and wonder at this stupendous grace, and 
 be assured, as a matter of great encouragement, that 
 this is not a solitary instance, "for many such things 
 are w ith him" — and what ought to be the sentiment 
 and language of the godly, while with grateful amaze- 
 ment they are led to contemplate, and admire such 
 brilliant displays of unfathomable compassion and 
 divine sovereignty, either, in ancieut or modern times? 
 but this — "Even so Father, for so it seemed good in 
 thy sight.'" Thy will be doner 9 
 
 True it is, that the man who is a mouth for God, 
 should be of good report; but this cannot be under- 
 stood as to bear on the whole of his past life, even 
 since he has professed himself a friend of Christ, a 
 lover of truth and of good men. If it were so to be 
 understood, it would have imposed eternal silence on 
 David- on Solomon, on Peter, and on many of the 
 most nseful in the church of Christ in modern times. 
 The man who hateth instruction (to speak in the lan- 
 guage of scripture) is a wicked man, and ought not 
 
On the Unalterable Love of God. 6& 
 
 to declare God's statues, or take bis covenant in his 
 mouth, but (to set an extreme case) the broken heart- 
 ed sinner who fell by sin yesterday, and is restored by 
 grace to-day, may teach transgressors God's ways 
 to-morrow, in hope of the conversion of sinners with- 
 out any infraction of any law of God! His fall may 
 by others, and will by the subject himself, be deep- 
 ly and long regretted and lamented, and all the god- 
 ly ought from tie heart to join in this request to God 
 and man — Tell it not in Gath, publish it not in the 
 streets of Askelon, lest the Philistines triumph, lest 
 the daughters of the uneircumcised rejoice! yet the 
 writer of this feels fully satisfied that the sentiment 
 above stated is, and the practice would be, perfectly 
 correct, notwithstanding the advocates of the doctrine 
 of expediency might suggest a different line of con- 
 duct* being guided by their own misconception, ra- 
 ther than the word of God! But to return from 
 this digression to the professed subject of this essay, 
 namely, "The unalterable love of God, as illustrated 
 in his bearing with, feeling for, and healing of back- 
 sliders;" a doctrine not cot fine I to a few individual 
 in solated cases, but graciously diffused through, and 
 blended with, nay more, constituting a material and 
 necessary part of "the glorious gospel of the blessed 
 God!" We have a most beautiful exemplification of 
 this doctrine, in all its interesting particulars, in Jer. 
 xxxi. 18, 19, 20. — "1 have surely heard Ephraim 
 bemoaning himself thus: Thou hast chastised me, and 
 I was chastised as a bullock unaccustomed to the 
 yoke. Turn thou me, and I shall be turned, for thou 
 art the Lord my God. Surely after that I was turn- 
 ed, I repented; and after that I was instructed, I 
 smote upon my thigh: I was ashamed, yea, even con- 
 founded, because 1 did bear the reproach of my youth! 
 Is Ephraim my dear son? Is he a pleasant child? — 
 for since I spake against him, I do earnestly remem- 
 ber him still — therefore my bowels are troubled for 
 him; I will surely have mercy on him, saith the Lord'" 
 
70 On the Unalterable Love of God. 
 
 The character about whom tins gracious language is 
 employed, had foully offended as a backsliding heifer, 
 drawing back from the yoke — but God "saw his ways, 
 and was graciously determined to heal him; but he 
 first chastised him as bullocks are chastised when 
 they refuse to bow the neck to the yoke; and God so 
 accompanied the strokes he inflicted with humbling 
 grace, that self-loathing and bemoaning himself en- 
 sued — but had not God given more grace to soften the 
 heart, he would have gone on frowardly in the way 
 of his heart; but when grace operated, the stubborn 
 and disobedient heart became contrite, and God kind- 
 ly notices the fruit of his own grace — "I have surely 
 heard Ephraim bemoaning himself!" As the seed de- 
 posited by the careful seedsman beneath the earth, 
 when it has received the fertilizing shower and genial 
 influence of the sun, swells, vegetates and bursts the 
 incumbent clod, and as leaven hid by the assiduous 
 housewife in the meal, ferments and transfuseth its in- 
 fluence through the whole mass, so grace, while it 
 operates, subdues refractoriness, and kindly produces 
 every humble, contrite and suitable disposition of the 
 heart, that the subject justifies God and takes shame 
 to himself; so did Peter, so did David, so did Ephra- 
 im; men might have questioned the sincerity of his 
 penitential tears, but God acknowledges them, as the 
 fruit of his own grace, thus: "I, who cannot err, I 
 have surely heard Ephraim bemoaning himself thus;" 
 and this self loathing was accompanied with a deep 
 sense of his helplessness, hence he pleads thus with 
 God: "Turn thou me and I shall be turned, for thou 
 art the Lord my God." From this petition we may 
 learn, that without God we can do nothing. A heart 
 to loath ourselves and bemoan our condition, and pow- 
 er to turn to him who sniteth us, is from God. and 
 the sensible sinner is made to feel it, both in his first 
 awakenings and in all his after-delinquencies. "Turn 
 thou me and I shall be turned," says the poor back- 
 slider: and when faith is in exercise he enn add: "For 
 
On the Unalterable Love of God. 71 
 
 thou art the Lord my God" — thus supporting his 
 plea from the consideration of that blessed, gracious 
 and indissoluble relationship, subsisting between God 
 and himself, or, as the Psalmist words his plea: *»I 
 am thine, save me" — a plea that is never finally urg- 
 ed in vain. In the case of Ephraim now under con- 
 sideration, we find this noble plea was available. God 
 granted hisn the humble and urgent request of his 
 soul, hence we find, in relating his after experience, 
 he say. 1 :, "Surely* after that i was turned, I repent- 
 ed;" so did Peter, and wept bitterly too. But when 
 did he thus weep? when the Lord his God looked up- 
 on him, and when Peter looked on him whom he had 
 pierced, then he mourned; b it no man can mourn 
 after a godly sort; no man can evangellically repent, 
 until divine all-conquering grace has broken and 
 turned his heart; so that every converted sinner, and 
 every restored backslider, will say, "Surely after 
 that I was turned I repented;" and when b % v all these 
 wonderful dealings and teachings of God, he had 
 learned much of his own vilencss, and the exceeding 
 sinfulness of sin, of his sin, and also much of the su- 
 peraboundings of divine compassion, in restoring him 
 from the error of his ways, we find him in a parox- 
 ysm of godly surprise and astonishment at his own 
 baseness, and God's great goodness, smiting on his 
 thigh, as though he would say, what a wretch to sin 
 against so much goodness! what a God in Christ, to 
 pardon so much iniquity, trangression and sin! "Af- 
 ter I was instructed I smote upon my thigh;" but not 
 till he was instructed, he saw nothing, and felt no- 
 thing amiss before; but when God had "opened his 
 car for discipline, and sealed his instruction," then, 
 says he, "I was ashamed, yea, even confounded, be- 
 cause I did bear the reproach of my youth." 
 
 Thus is the saved sinner and the restored wanderer 
 overwhelmed with surprise, shame, confusion and self 
 reproach, and sometimes with the reproach of others; 
 but to him who is afflicted, pity should be shewed by 
 
72 On the Unalterable Love of God. 
 
 his friends, who ought not to speak to the grief of 
 those whom God has wounded. The world indeed 
 will do it, not because they disapprovals, much less la- 
 ment his evil deeds, but because he is delivered from 
 
 them, and says that God is his Father, in Christ 
 
 They look upon him as a kind of double deserter; first 
 from God to them, and now from them to God; and 
 this his last act is, in their estimation, the worst of- 
 fence — not knowing or considering that "this turning 
 about is from the Lord*' — they will therefore reproach 
 him, for "the tender mercies of the wicked are cruel." 
 But the godly should not reproach the repenting pro- 
 digal, because their God and Saviour doth not. **He 
 giveth (and forgiveth) liberally, and upbraideth not." 
 And now, having contemplated the exercise of the 
 restored wanderer, under all those operations which 
 flow from the unalterable love of God, it is highly im- 
 portant to observe, how a gracious, sin-forgiving, 
 covenant God describes his own feelings on the sub- 
 ject: *IsEphraimmydearson? Is he a pleasant child? 
 For since I spake against him, I do earnestly remem- 
 ber him still — therefore my bowels are trouble for 
 him — I will surely have mercy upon him, saith the 
 Lord." Be astonished, O heavens, and wonder, O 
 earth, at this developement of the fulness of divine 
 compassion! This copious emanation of the unalter- 
 able love of God in Christ! This is indeed "love di- 
 vine, all love excelling." The subject contemplated 
 is a foul backslider — God rebuking him — speaking 
 against him, and chastising him severely for his 
 frowardness; and yet, all the while, feeling that sym- 
 pathy, that commiseration, that working of compas- 
 sion towards him, that indicated a special relationship 
 existing. Hence the Lord stoops to our infirmities, 
 and condescendingly enquires — "Is Ephraim my dear 
 son? Is he a pleasant child? The answer to these 
 gracious interrogatories must be in the affirmative; 
 and that will account for all the working of divine 
 benevolence and pity. Chosen in Christ before the 
 
On the Unalterable Love of God. 73 
 
 foundation of the world and made a joint heir with 
 him; and God having loved the chosen vessel of mer- 
 cy with an everlasting love, he therefore with loving 
 kindness drew him, and because lie was thus made a 
 Son. he in regeneration and effectual calling, sent forth 
 the Spirit of his Son into Tits heart, crying Abba, Fa- 
 ther! Hence the subject under the influence of the 
 same Spirit in his restoration, is enabled to say: 
 "Thou art the Lord my God!" Here then we have a 
 full display and proof of unalterable love, in all the 
 feelings of divine pity, and all the exercises produced 
 by the Spirit of Grace and supplication, in the heart 
 of the poor unworthy offender, who is thus restored 
 and healed! Be astonished, O heaven, and wonder, O 
 earth, break forth into singing forest, and every 
 tree therein, for the Lord hath redeemed Jacob and 
 glorified himself in Israel! he hath remembered the 
 forgotten! pitied the unpitied! brought back the out- 
 cast! and healed the diseased, whom no man cared 
 for! And lest the poor smitten deer, the wounded and 
 diseased culprit, standing before the Lord in filthy 
 garments, should be discouraged above measure, the 
 good Lord, to shew "how great is his goodness," 
 has most kindly instructed him how to conduct his 
 suit at a throne of grace! "Take with you words and 
 turn unto the Lord; say to him, take away allixiiquity 
 and receive us graciously, so will we render the calves 
 of our lips" — and of all such who have unhappily fal- 
 len by their iniquities, but who are mercifully brought 
 thus to plead with God, to renounce their idols, their 
 unhallowed attachments of whatever kind, and look 
 for the exercise of sovereign mercy, from a covenant 
 God, flowing through the blood of Christ, the blood 
 -of sprinkling, of all such God hath in mercy said: 
 "I will heal their backslidings; 1 will love them free- 
 ly, for mine anger is turned away from them." Read 
 Hosea xiv. 1, 2, S. 4. And let it be remembered, that 
 the word of that God who thus spake by the prophet, 
 stands firmer than heaven and earth. "Hath he 
 G 
 
T4 On the Unalterable Love of Odd. 
 
 spoken, and shall he not do it? is the word gone out 
 of his mouth in righteousness, and shall it return 
 void? Is the strength of Israel a man, that he should 
 lie? or the Son of Man, that he should repent?" Far 
 be it from him who is "a God of truth and without 
 iniquity; whose gifts and callings are without repen- 
 tance; who is of one mind, and none can turn him; 
 the thoughts of whose heart stand fast for a thou- 
 sand generations; whose honor is engaged to save the 
 
 meanest of his saints." He will chastise for folly 
 
 for sin — but it is with a special view to our profit, 
 that we may be partakers of his holiness. The fruit 
 of his rod is to take away sin. It becomes us then to 
 kiss the rod, to be in subjection to the Father of spi- 
 rits; and to be everlastingly thankful, that, through 
 the peace speaking blood of the atonement, all the 
 dealings of the divine Majesty with mourners in Zion, 
 are in mercy, and not in wrath; and that, while they 
 fully express his abhorrence of sin, and completely 
 vindicate the rectitude of his character and govern- 
 ment, they amply shew that "he is mindful of the 
 covenant, and work together for the good of those 
 who love him, who are the called according to his 
 purpose;" and shew his love as firm as free; as unal- 
 terable as his throne, without variableness or shadow of 
 turning; and in nothing more strikingly conspicuous, 
 more illustriously displayed and unfolded, than in the 
 subject of this essay, namely, bearing ivith, feeling for, 
 and healing poor unhappy backsliders, who are often 
 despised and rejected of men, even good men, as well 
 as bad. "From sinner and from saint they meet with 
 many a blow-— Their own bad heart creates them 
 smart, which none but God doth know." But, though 
 thus treated by men, they are pitied by him who is 
 emphatically, "The good Shepherd," and careth for 
 his own!" who can, and doth have compassion "on 
 those who are out of the way!" The current language 
 of whose word is "return unto me ye backsliding chil- 
 dren, for I am married unto you;" yes, married in 
 
On the Unalterable Love of God. 75 
 
 •'•a perpetual covenant that cannot be broken." a co- 
 venant that is well ordered in all things and sure!" 
 I have been disposed to treat on this subject, from a 
 conviction of its real importance; from the too well 
 known fact, that not a few of the frail and sin depra- 
 ved family of God, are in circumstances so unhappy 
 as to need it; and also from a painful conviction that 
 many, very many preachers cannot in a proper and 
 judicious manner treat on it, that many others will 
 not (being \qvv desirous to be thought much better 
 than they really are) and that all are far too remiss 
 and use but very sparing efforts to "bring back that 
 which is driven away, to heal that which is sick, and 
 Strengthen that which remains," but our compassion- 
 ate High Priest, our unchangeable God, the great 
 and good physician of souls, brings to such m. timed 
 and diseased patients, "health and cure, and cures 
 them;" and now what shall I say more: doth not the 
 view here taken, however brief and imperfect, give 
 the most endearing and sin killing representation of 
 divine compassion — of forbearance infinite — of pity 
 unheard of — of love unchangeable! — And does it not 
 afford the most heart relieving encouragement to a 
 wounded spirit; most happily calculated, when bless- 
 ed of God, to induce and encourage the sell re- 
 proaching mourner, patiently to wait, and quietly to 
 hope, for the safvation of God; even that God who 
 never did, nor never will, "despise nor abhor the af- 
 flictions of tiie afflicted; but when he cries he hears: 
 even the sighing of the needy, and delivers him, and 
 sets him in safety from him thatpuffeth at him," and 
 even sometimes enables the poor soul who is cast 
 down wounded, to anticipate deliverance with confi- 
 dence. '•Rejoice not against me, O mine enemy, 
 though I fall I shall arise, though 1 sit in darkness, 
 the Lord shall be a light unto me!" Let then the 
 poor soul who is sighing and groaning for deliver- 
 ance, who, like Ephraim, is ashamed of his base in- 
 gratitude, yea even confounded with self reproach; 
 
T6 On the Unalterable Love of God. 
 
 let such a one mourn sore like a dove: let him put his 
 mouth in the dust, if so be there may be hope; let him 
 lament w ith David the loathsome disease that cleaves 
 to him, and let him weep bitterly with Peter; but 
 while he thus mourns his wretchedness, and pleads 
 for emancipation, let him not Borrow as without hope; 
 but rather be encouraged to stand still and see the 
 salvation of God: for he that shall come will come, 
 and will not tarry! Even so come Lord Jesus, come 
 quickly! 
 
 Thus love unchanging, free and rich, 
 Meets and relieves the sinking wretch, 
 
 Who well deserv'd to die! 
 Forbears with patience infinite, 
 The daring rebel's soul to smite, 
 
 Nor lets his arrows fly! 
 In mercy visits with the rod, 
 To bwng the war.d?rer back t? God, 
 
 With broken heart and bones; 
 But while he smites remembers still 
 His Son, who died on Calvary's hill, 
 
 Whose blood for sin atones! 
 That blood doth cleanse where'er appli'd, 
 The heart with crimson crimes deep dy'd, 
 
 And brings it health and cure! 
 Then doth the culprit pass from death, 
 And praise employs his grateful breath, 
 
 Because salvation's sure! 
 
 Not praise alone, but deep complaints 
 
 And ardent prayer he pours. 
 And softly creeps among the saints, 
 
 And prostrate — Grace adores! 
 He's black, he knows, as Kedar's tents. 
 
 By sin throughout defil'd; 
 But through rich grace his heart relents, 
 
 That sin hath him beguiled. 
 He pleads that hence the crooked path 
 
 Of folly he may shun. 
 By love constraint! and led by faith. 
 
 In ways of truth to run 1 
 
On the Unalterable Love of God. 77 
 
 So shall he never be ashamed, 
 
 Though shame to him belong, 
 Shame and dismay for crimes unnam'd, 
 
 For passions base and strong! 
 O! let the humble hear thereof, 
 
 The humble when they're sad, 
 'Twill them support when scorners scoff, 
 
 And make their spirits glad. 
 
 Do thou, Great King, whose potent arm, 
 Can Satan, world and flesh disarm, 
 
 Thy strength in weakness shew. 
 Deliverance work — break ev'ry snare, 
 And bless us ahvaijs with thy fear, 
 
 And prove thy promise true! 
 Salvation's joys, dear Lord, restore, 
 And let thy spirit evermore 
 
 Our erring souls uphold. 
 Then to transgressors vile and base, 
 Shall all thy ways, thou God of grace, 
 
 With zeal and love be told! 
 
 G2 
 
OX THE 
 OP 
 
 T^IAEVmiS BAPTISE. 
 
 A NUMBER OF P^DOBAPTISTS OBJECTIONS ANSWERED, 
 
 And their Fallacious Reasonings Exploded. 
 
 Should not the multitude of words be answered.— Job xi. 2. 
 
 "Tfliat saith the Scripture?" "Believe and be Baptized." 
 
 "And if it be not so now who will make me a liar, and make my 
 speech nothing worth." — Job xxiv. 25. 
 
 The general practice of Psedobaptists in searching 
 after information from Jewish rites and ceremonies, to 
 discover the true nature and proper subjects of an ordi- 
 nance confessedly a christian one, seems strongly to 
 intimate the weakness of that cause which needs such 
 support; and no doubt a conviction that the New Tes- 
 tament will not avail them, leads men into a long 
 train of analogical reasonings to produce far fetched 
 inferences, inductions, and results, that are vague 
 and uncertain, yea worse, they are evidently falla- 
 cious. These are expedients to which the Baptist 
 
80 Btlievers Baptism. 
 
 never has occasion to resort. Observe once for all: 
 Gospel institutions differ very materially from gospel 
 truths, in this respect especially. Gospel truths are 
 dispersed through the whole scriptures, and are to 
 be sought for from Genesis to Revelation; not so gos- 
 pel ordinances, they are positive institutions, appoint- 
 ed by the great head of the church, and altogether un- 
 known before the christian era; their appointment 
 and practice exclusively appertaining to the kingdom 
 of our Lord Jesus Chrtet. 
 
 The ceremonial law was indeed a shadow of many 
 good and great things to come, but the body or sub- 
 stance of those shadows is of Christ. But it cannot 
 be admitted, because it cannot be proved, that any of 
 the old ceremonies, either Abrahamic or Levitical, 
 were types of New Testament positive institutions. 
 Circumcision was no more a type of baptism than 
 was the pascal lamb of the Lord's Supper. The first 
 was a figure of the circumcision of the heart, or re- 
 generation by the Spirit. The last was a beautiful 
 type of the crucifixion of Christ, and the benefits 
 that flow from it to the election of grace, the true Is- 
 rael of God; on the other hand, baptism and the 
 Lord's Supper are not types of any thing. They 
 have nothing in their primary nature prospective, 
 but are purely retrospective, not looking or pointing 
 to what will be, but referring to what has been. The 
 Lord's Supper doubtless refers to the sufferings of 
 the Lord, when his body was broken and his blood 
 shed for sin, and is a most gracious memorial of that 
 all interesting transaction, in the administration and 
 participation of which, his people have their confi- 
 dence in him strengthened, their love to, and fellow- 
 ship with him and one another promoted. "Do this 
 as oft as ye do it in remembrance of me." And bap- 
 tism as evidently refers to, and is a striking repre- 
 sentation of, the death, burial, and resurrection of 
 Christ. The faith of the person baptized in those all 
 important realities, and of his own spiritual death 
 
Believers Baptism. 81 
 
 to sin, burial to the world, and resurrection to new- 
 ness of life. On these points the following scriptures 
 are most explicit, Rom. vi. 3,4, 5. ''Know you not, 
 that so many of you as were baptized into Jesus 
 Christ, were baptized into his death. Therefore ye 
 are buried with him by baptism into death, that like as 
 Christ was raised up from the dead by the glory of 
 the Father, even so we also should walk in newness 
 of life." In this portion of the word we have a re- 
 presentation of a burial by baptism: "buried with 
 Christ by baptism." How clear, how emphatic. We 
 have also a representation of a resurrection. "That 
 like as Christ (in like manner) as Christ was raised 
 from the dead;" <s so we (being raised froin that sem- 
 blance of death and a burial) should walk in newness 
 of life." First planted in the likeness of his death; 
 then raised in the likeness of his resurrection, and 
 walk as living subjects of that resurrection* clear, 
 unequivocal, and explicit as this passage of holy 
 writ is; yet if need be, and if it be possible, Coi ii. 12. 
 is more explicit, particularly as to baptism, being a 
 striking semblance of a resurrection, whether it be 
 Christ's resurrection, or the belie^ ing subject of bap- 
 tism, it is the same. Thus it reads: "buried with him 
 by baptism, wherein also ye are ruen with him." Now 
 observe this last clause in particular. Believers are 
 first said to be buried with Christ by baptism, and 
 then it is affirmed thus: "Wherein (or in which bap- 
 tism) ye are rUen with him through the faith of the 
 operation of God." That is to say, in the exercise 
 of that faith, which was produced in their hearts by 
 the special and operative influence of the Holy 
 Ghost, they were enabled to understand the true 
 nature of that baptism with which they were bap- 
 tized, as aptly representing (among other things) a 
 burial and resurrection. Here is every thing clear 
 and plain, so that he who runs may read — No criti- 
 cising on a Greek word or two, of which the way- 
 faring men (in general) know nothing — no reverting 
 
8£ Believers Baptism, 
 
 back several thousand years before N the existence of 
 that dispensation to which the ordinance of baptism 
 exclusively belongs, for a far fetched inference from 
 the Abrahamic covenant — but instead of this circuit- 
 ous, and I may add, unfair procedure, we have in the 
 passages now remarking on, the words of the Holy 
 Ghost! — words too, it must be observed, which are 
 used expressly on the subject- I would now ask, if 
 the mode and design of Christian baptism is so clear, 
 so explicit and so unequivocal, in these passages of 
 holy writ, which, by the bye, are the statute laws, or 
 illustrations of the statute laws of Christ's kingdom, 
 given by him as the head and law giver of his church, 
 how comes it to pass (I ask- that Psedobaptists, in 
 general, when they are professedly instructing the 
 people in the design of baptism, should overlook, and 
 apparently keep back, facts so obvious, and exclu- 
 sively direct the attention of their hearers and read- 
 ers to some other view of the subject — some view 
 which m#J appear to comport with their practice. 
 Such as refering them to a passage like this: "1 will 
 sprinkle clean water upon you, and you shall be 
 clean;" or to the various sprinklings appointed under 
 the Levitical law, or at best, to *»the blood of sprink- 
 ling, that speaketh better things than the blood of 
 Abel." But unfortunately for the advocates of the 
 sprinkling practice, there is no mention made of bap- 
 tism, nor is the ordinance of Christian baptism once 
 associated with any of these circumstances, nor do 
 the terms in which the ordinance is expressed, ever 
 imply sprinkling, or even pouring; but uniformly 
 dipping, plunging, immersing, and so on, as is well 
 known by all candid and well informed Psedobaptists, 
 as I may have occasion to notice in this essay, i have 
 asked how it is that Psedohaptists act thus: apparent- 
 ly shunning the scriptural and obvious view and de- 
 sign ofthe ordinance, and bringing forward something 
 foreign and merely allusive, and that not correctly. 
 And I must say that there appears no reason for such 
 
Believers Baptism, 83 
 
 aline of conduct, but the following too obvious one, 
 namely: — A conviction that there is nothing in the. 
 sprinkling of an infant that lias the remotest sem- 
 blance or likeness to a burial or a resurrection, nor is 
 there any thing in the subject of this (supposed) bap- 
 tism (namely, the infant,) that looks like a partaker 
 of the faith of the operation of God, practising an in- 
 stitution appointed by the head of the church, for the 
 observance of his believing people, and that too, as 
 the first act of their obedience, upon or after believ- 
 ing. "Believe and be baptized," is the order of 
 Christ's house, and it is much to be wished, that as 
 Psedobapttst ministers will not, or at least do not, 
 present to their hearers correct views of this ordi- 
 nance, that the godly among their hearers would 
 cease to put confidence in a guide, and search the 
 scriptures, and (praying for divine instruction) so- 
 berly refiect on the subject for themselves, and espe- 
 cially that parents, who may contemplate taking their 
 beloved offspring to their minister to be christened, 
 that such should first search and see if such a practice 
 is required at their hands, and whether they can make 
 the practice comport with the scriptural representa- 
 tion of the ordinance, as to mode and subject, arid if 
 God disposes their hearts honestly to make his word 
 the man of their counsel. I promise myself they will 
 hesitate before they act, and I hope forbear to do that 
 which is no less than a profanation of the divine name 
 to a device of man, that the scripture knows nothing 
 about, and contains neither precept nor example on 
 the subject. So decidedly is this the fact, that the 
 Papal hierarchy, the mother of abominations, is ob- 
 liged to confess, and does confess herself indebted to 
 tradition, to prove the validity of the baptism of in- 
 fants. But while there is positively nothing in the 
 practice of sprinkling, that conforms in any degree 
 with the before cited passages, Rom. vi. 3, 4, 5. Col. 
 ii. 12. it is worth observing how v^ry close the fact 
 corresponds with the design, when believing men and 
 
S4 Believers Baptism, 
 
 women are baptized by immersion. Whoever has 
 witnessed believers baptism, might have read (as it 
 were) the language of holy writ, in that which 
 they beheld with their eyes. But it seems impossible 
 for a by stander at the ceremony of infant sprink- 
 ling to relate what he saw in the language of scrip- 
 ture. I will suppose a man to attempt it in a simple 
 manner, and his relation must run nearly as follows: 
 We have had a child christened at church to-day — 
 Two or three friends came forward and delivered 
 a young child into the arms of the minister, and after 
 he had received it, he dipped, plunged or immersed 
 h\s fingers in a bason of water, and railing the little 
 stranger by some name, he told him he baptized him 
 in the name of the Father, and of the Son, and of the 
 Holy Ghost, and as he so expressed himself, (to the 
 infant, which did not appear to understand h m,J he 
 dropt or sprinkled a few drops of water on the little 
 one's forehead, and then returned it to those from 
 whom he received it. Now I ask, in the name of 
 common ser.se, in the name of truth, I ask, what could 
 the hearer of such a faithful narration recognise, 
 that bears the remotest analogy to a positive institu- 
 tion in the gospel church, (except indeed the use, or 
 rather misuse, perhaps I might say abuse of the names 
 of the divine persons' and while I wish Psedobaptists 
 to look soberly on this ceremony, and view and con- 
 template its puerility, its absurdity, its total wai^t of 
 authority, from the figures used in scripture, and 
 from either precept or example, I would beg on the 
 other hand, as it is much to be wished, that I\ r edo- 
 baptists would seriously contemplate the administra- 
 tion of the ordinance of believers baptism, and if they 
 ha\e not seen it, and shun seeing it, let them candid- 
 ly attend to the relation of some friend who has seen 
 it, and who will in proper language relate what he 
 saw and heard, and it w ill be found That his detail will 
 be as follows: — There has been a man baptized to- 
 day. The minister and the man to be baptized cam< 
 
Believers Baptism. 85 
 
 to the margin of the water, and after a gospel address, 
 praying and singing, the minister took the man by 
 the hand, and they went sedately down into the wa- 
 ter, both the minister and the man, and then the min- 
 ister addressed himself to the man thus: Brother, on 
 a profession of your faith in Christ, I baptize thee in 
 the name, of the Father, and of the Son, and of the 
 Holy Ghost. So saying, he baptized him hy immers- 
 ing him in the water, and then they came up out of 
 the water, both the minister and the baptized man, 
 and they retired and I saw them no more. Now I 
 ask any man who reads his Bible, on hearing this 
 simple and correct narration, if lie would not immedi- 
 ately recognise, and be ready to exclaim, this agrees 
 exactly with the account we have of Philip baptizing 
 the eunuch. Acts viii. 37, 38, 39. Yes, indeed, it was 
 designed so to do, to be a counter part, a mere copy 
 of the original practice. In this the Baptists hold it 
 their duty and honor to be mere copyists — to say with 
 Paul, "I have delivered unto you that which I also 
 received;" not from Moses nor from Abraham, but 
 •♦from the Lord;" and happy is it for that church that 
 keeps the ordinanres as they were delivered to the 
 first churches, by the Lord and his apostles. 
 
 The frivolous attempts which have been so often 
 made to prove the right of children to baptism, are as 
 fruitless as they are frivolous: They are mostly 
 drawn from the Old Testament practice of circum- 
 cision; but even in this ordinance we can perceive no- 
 thing like a right in the subject: for it was not a 
 privilege granted to unconscious children, but a duty 
 enjoined on the parents: "Ye shall circumcise your 
 male children on the eighth day." This was a na- 
 tional badge, a duty common to every Israelite, good 
 or bad; it was one of those carnal ordinances that 
 was by God imposed or enjoined on that people un- 
 til the time of reformation, and as a punishment to 
 the disobedient parent, who neglected this ordinance, 
 the child was to be cut off. Circumcision then was 
 H 
 
86 | Believers Baptism. 
 
 an act of obedience of the parent (to whom the com- 
 mand speaks) and not an act of obedience in the 
 child, which was unconscious of any law. and alto- 
 gether passive, but baptism is an act of obedience of 
 the subject of baptism; to him the command is di- 
 rected, " Arise and be baptized." "Repent and be 
 baptized." To him also who is the subject of bap- 
 tized, is the privilege granted. "If thou betierest, 
 thou mayest bt baptized." Acts viii. 37. Observe 
 from these remarks the essential difference in the two 
 institutions and their subjects; and further, circu in- 
 cision was national — Every Israelite, good or bad, 
 was bound to circumcise his sons, whether he feared 
 God, or feared him not; but what nation under hea- 
 ven^ as a nation, are commanded to be baptized, much 
 less to baptize their sons. — Individuals of all nations 
 are commanded to be baptized, on their being brought 
 to "repentance toward God and faith in our Lord 
 Jesus Christ," but not before; for it must be observ- 
 ed that baptism is the obedience of faith, not of the 
 law. Moral commands and gospel institutions differ 
 essentially. The former are obligatory on all men, at 
 all times, and under all circumstances. Jewish rites 
 and ceremonies were obligatory only on the Jews, and 
 such proselites as were identified with that nation, and 
 that only for a time — "Until the time of reformation; 
 until the seed should come." But baptism and the 
 Lord's Supper are institutions to be observed until 
 the end of the world, but they call for obedience on- 
 ly from the household of faith; they are binding on 
 no others, for they are not enjoined on men as men, 
 but as repenting, as believing men. So that we have 
 no charge to exhibit against an unbeliever, because 
 he is not baptized, and does not partake of the Lord's 
 Supper; so far from it, both ordinances are withheld 
 from him until he makes a profession, and gives evi- 
 dence that he is a partaker of that faith which puri- 
 fied the heart and works by love. How absurd then 
 must all attempts at analogical reasoning be on sub- 
 
Believers Baptism. 87 
 
 jerts between winch there is no analogy. Abraham 
 and his sons are surely not types of professed chris- 
 tians and their children, their sons and their daugh- 
 ters, no certainly not, Abraham was a type (in the 
 offering of his sun) of the divine Father; but in his 
 general character I think he was a type of Christ. 
 Isaac was evidently a type of the church, in his being 
 devoted to be sacrificed, and in being delivered by 
 the substitution of the ram which was caught by his 
 own act, which ram was a glorious type of Christ, 
 who by his own act voluntarily engaged himself to 
 redeem his church from death, and from the curse of 
 the law, and every tiling implied in that curse! "I 
 lay down my life for my sheep, no man taketh it 
 from me, I lay it down of myself.** Again, infant Is- 
 raelites as the seed of Abraham, are surely not types 
 of our infants, but rather of babes in Christ, that seed 
 that is to serve him in the newness of the Spirit, 
 and not in the olduess of the letter, yielding to him 
 that obedience which a new and spiritual dispensa- 
 tion calls for, and that under the influence of new 
 principles; not being under the Iaw r of ceremonies, 
 nor under the law of works, as the ministration of 
 death, but under grace. Further, the nation of the 
 Jews, as the descendants of Abraham, appears to be a 
 type of the election of grace, who are brought to be- 
 lieve tli rough grace, and their little ones appear to 
 be types of those children of the true Zion which she 
 labours to bring forth, and which she does bring 
 forth unto God, "who are born not of blood, nor of 
 the will of man, nor of the flesh, but of God: and 
 who, "as new born babes, desire the sincere milk of 
 the word, that they may grow thereby." Now, my 
 friends, if these things are so, how is it that men 
 possessed of so many advantages, will still persist 
 in a mode of reasoning so evidently groundless? Is it 
 to be understood as a tacit acknowledgment, that 
 they have nothing better to offer? This doubtless is 
 the fact, for the subjects advanced by these ingenious 
 
88 Believers Baptism. 
 
 P?edobaptist analogical reasoners, have no founda- 
 tion in the New Testament: there is no precept en- 
 joining, nor any example to be found, in the whole 
 code of New Testament laws, or their application to 
 practice, by the apostles, for the baptizing of* infants 
 in any way, or tin* baptizing of any subject, infant 
 or adult, b\ sprinkling; the advocates for such prac- 
 tices have time and often been challenged to produce 
 them, but have never yet been able, and we may say 
 with confidence they never will: for, as Solomon says, 
 '•that which is wanting, cannot be numbered!" SVe 
 may then safely affirm, that the strenuous, laborious, 
 and voluminous hunting for analogy is of necessity! 
 But it is fruitless, except to mislead the unwary, the 
 indolent, and the weak; for no analogy that can avail 
 exists. 
 
 There is but one point of the remotest agreement 
 between circumcision and infant sprinkling, which 
 is that of attending to them both in infancy. The 
 Jewish rite must be performed by express command 
 on the eighth ('ay; but P&dnbaprists attend to their 
 ceremonies the eighth day, or eighth week, or month, 
 or even year, as it seems good in their eyes; and 
 then, when they do attend to them, we are told by 
 some that these great results follow, namely — That 
 the subject is made a child of God! a member of 
 Christ! and an inheritor of the kingdom of heaven! 
 Very grand assertions; but unfortunately very false, 
 and awfully deceptive. Others less heterodox tell us, 
 that the child by baptism (as they call sprinkling) 
 becomes a member of the visible church by virtue of 
 the parents faith! But, 1 think, it must be acknow- 
 ledged that in many instances the parents themselves 
 are destitute of faith, and if they are so happy as to 
 be partakers of faith, to the saving of their own souls, 
 their faith in this instance must needs be good for 
 nothing, for here is no record, no word of faith, no 
 promise, and faith to be good and available must re- 
 fer to a divine record, a divine promise. But it may 
 
Believers Baptism. 89 
 
 be asked what membership can a child liave in the 
 church of Christ? Let it be remembered that the 
 church of Christ is his body, and each believer is a 
 particular member of that body. But can an unbe- 
 liever he a member of Christ's body? Certainly not. 
 Then, by consequence, not a member of his church, 
 Which is his body. But the Psedobaptists will say, 
 such may be members of his visible body. Observe, 
 Christ's mistical body comprises those only, who, 
 through grace, really and in truth believe in him; 
 While what is called his visible body, or church, com- 
 prises all who profess to believe in him, whether they 
 so believe in truth or not. But the Paidobaptists give 
 the Saviour a more defective body than this; for they 
 inaiutain that those are members of his body who do 
 not nor cannot make even such a profession, and who, 
 they believe in their hearts, are quite destitute of any 
 good thing toward the Lord, and, as a proof that 
 they so think, they deny their communion at the 
 Lord's table. So here is exhibited the strange ano- 
 maly of membership without communion. Are not 
 these things glaring inconsistencies? A member, not 
 under any censure, denied communion. But why? Be- 
 cause not a christian; so that the baptized member is 
 confessedly an infidel, according to their own shew- 
 ing. 
 
 Psedobaptists appear to think, that not to baptize 
 children is to be criminally negligent of their soul's 
 welfare. But to make this appear, they should shew 
 us that God hath required it at their hands. Surely 
 sprinkling a child is not what the word means by 
 "training a child in the nurture and admonition of 
 the Lord." Cannot a Baptist pray for his children, 
 and with his children? Cannot he instruct them from 
 the word of God, and set a good example before them? 
 Cannot he take them to the house of God to hear his 
 word, &c? Yes,, surely; and notwithstanding the 
 great and much to be regretted neglect of many, yet 
 I believe that Baptists who have believed through 
 H2 
 
90 Believers Baptism, 
 
 grace, with the heart unto righteousness, and who 
 have, with the mouth, made confession unto salvation, 
 are (at least) as diligent in every good word and work 
 as their fellow christians of any other denomination. 
 They know well, as all do who know the truth, that 
 they can do nothing efficiently to effect their conver- 
 sion — but this ought not, and I hope it does not (at 
 least generally) paralize their instrumental efforts. 
 But if, with all the professed candor and moderation 
 of some of our opponents, and with all the fiery zeal 
 of some others, attempts are to he perpetually made 
 to seduce us from the truth, by altering the reading 
 of every passage of holy writ, that in its present ren- 
 dering presents insuperable obstacles in the way of 
 the Panlobaptists, then indeed we are in a bad pre- 
 dicament; for if it be lawful and right for every smat- 
 terer in Greek to beguile or perplex the mere Eng- 
 lish reader, by contending that to go down into the 
 water, should be read to go down to the water, and 
 to come up out of the water, should be read to come 
 up/rom the water, and other similar and equally er- 
 roneous alterations, then indeed the simple christian 
 may be for ever tossed about w ith every wind of doc- 
 trine. But let it be observed by way-faring men, (for 
 whom I write) that the alterations here noticed, as 
 made by the Psedobaptists, are not the most natural 
 rendering ot the Greek words, but that only which 
 the words in some connections would bear; the ab- 
 surdity of the arguments drawn from such forced 
 translations to support an unscriptural practice is 
 sufficiently obvious — but instead of citing the author- 
 ity of individual Greek scholars, I will content myself 
 with asking our opponents this question: How came 
 it to pass that the translators of the Bible could not 
 make these discoveries? They were not Baptists, and 
 therefore cannot be suspected of being misled by any 
 predilection for the Baptists' views. But, though not 
 Baptists, they were profound scholars and honest 
 men, (though not infallible) and their numbers very 
 
Believers Baptism. 91 
 
 considerable; and they have given us a reading that 
 the Paedobaptists of every name are confounded with! 
 but with which the Baptists are well pleased and fully 
 satisfied! 
 
 The truth is, that very many of the wisest and best 
 of the Psedobaptists have acknowledged that immer- 
 sion upon believing was practised by the apostles and 
 primitive christians, and that infant baptism was ne- 
 ver attempted until the third century, when it was im- 
 mediately opposed by one Tertullian; and although it 
 continued to take increasing root under the power of 
 the man of sin, through the fourth and fifth centuries, 
 yet the English churches were preserved from it, till 
 Gregory the seventh, bishop (or rather pope) of Rome, 
 sent that artful and bloody fox, Austin the xVlonk, into 
 England in the year 596; and it appears pretty clear 
 and evident, that children were for a long time bap- 
 tized by immersion, and not by sprinkling; for long 
 after the corruptions of popery had introduced infant 
 baptism, the framers of the Rubrick of the Episcopal 
 church of England, appointed their fonts to be made 
 large enough to admit the immersion of the child; and 
 to this day it is a standing law of that establishment, 
 that the priest shall dip the child in the water of the 
 font, except the parents or others shall vouch that the 
 child's health will not admit of immersion without 
 danger, then, and only then, according to their ca- 
 non laws, the priest is permitted, not commanded, to 
 sprinkle. It is true, in the modern built churches, 
 both in England and in this city, the fonts, as they 
 are called, are far too small for immersion. So suc- 
 cessful has the priesthood been in "teaching for 
 doctrines the commandments of men," that it is no un- 
 common thing to hear blind guides, pointing to the 
 font, say, "there stands the laver of reg< moation." 
 If such blind leaders of ihe blind, were regenerated 
 themselves by the agency of the Spirit and the in- 
 strumentality of the word of God, they would know 
 that the all important work was not effected by a few 
 
02 Believers Baptism. 
 
 drops of water /row the font, nor «£ the font, but to 
 leave them in his hands who will deal with blind 
 watchmen and greedy wolves according to his sove- 
 reign pleasure and return to the subject of this essay, 
 and resume these desultory observations, by asking 
 the following question: If sprinkling was the apos- 
 tolic practice or method, how are we to account for 
 John's being said to baptize at Enon, for this plain 
 reason — there was much water there? So the ext 
 reads: "John was baptizing at Enon, near to Salem, 
 because there was much water there!" John iii. Here 
 let it be observed, we have no meA of either Greek 
 or geographical criticisms, to make us believe that 
 there was not much water at Enon. although the 
 words of the Holy Spirit, which are rendered into 
 plain English, and cannot well be misunderstood, in- 
 form us that there was, and on that account was se- 
 lected by ihe venerable Baptist, as a convenient place 
 for the administration of the ordinance. 
 
 When we so uniformly find repenting — believing — 
 receiving the word — rejoicing in God — and such like 
 expressions accompanying, nay go before baptism, 
 we are constrained to believe that such subjects only 
 as did so believe, repent, &c. were baptized, especial- 
 ly as we find no one passage in which christian bap- 
 tism is introduced or enforced- that children are once 
 named as the subjects thereof, or in which parents 
 are commanded or instructed to have their children 
 baptized. The obvious truth of these remarks per- 
 plexes the Psedobaptists, and drives them as a last 
 shift to hunt for children in the house of the Philip- 
 plan jailor, of ].ydia, and of Cornelius, but they have 
 not yet been so successful as to find any. As to Cor- 
 nelius, who was a Roman officer, the probability is, 
 that he had none about him but soldiers; but be that 
 as it may, it is very evident that those who were bap- 
 tized had received the Holy Ghost. And Peter prove! 
 the propriety of their being baptized on that ground, 
 and on that only. Acts x. 47, 48. "Can any man for- 
 
Believers Baptism. 93 
 
 bid water, that these should not he baptized, who 
 have received the Holy Ghost as well as we? and he 
 commanded them to be baptized in the name of the 
 Lord." — Thus much for Cornelius. I think a man 
 must have a wonderful penetration to find any chil- 
 dren baptized here. 
 
 As to Lydia, it does not even appear that she had 
 cither children or a husband. But one thing dues evi- 
 dently appear, that Lydia was baptized on the recep- 
 tion of truth, and being judged to be faithful, "the 
 Lord opened her heart to attend" to truth, and after 
 she was baptized she addresses the apostles thus: "If 
 you have judged me to be faithful, come into my 
 house. " Acts xvi. 14, 15. Now if Lydia was bap- 
 tized on the reception of truth, and being judged to 
 be faithful, the fair inference is, that whoever else 
 was baptized in her house, were baptized on the same 
 grounds — both she and her household were sinners 
 alike in the sight of God, and if all were enabled to 
 believe in him, in whom the Gentiles trust, then all 
 were proper subjects of baptism; but not otherwise, 
 for so runs the apostolic commission: *«Preach the 
 gospel to every creature — he that believeth and is 
 baptized shall be saved" — and further, the gospel 
 dispensation knows nothing of the parent receiving 
 any blessing or doing any act or duty in the name 
 of the child, or of the child receiving any thing in the 
 right of the parent. 
 
 As to the case of the jailor, it is clear on the face 
 of the history, that whoever constituted his house, they 
 were such as had had the word of God spoken to them, 
 and had believed and rejoiced in God. Acts xvi. 32, 
 33, 34. They could not then be infants. And it may 
 be here observed, once for all, that the terms house 
 and household, do not necessarily include children, 
 even where the parties have children. Hence we 
 read, Gen. xviii. 19. thus: "I know Abraham that he 
 will command his children, and his household after 
 
 him, and they shall keep the way of the Lord." Now 
 
94 Believers Baptism. 
 
 here is an evident distinction between children and 
 househtd>.l 9 which 1 wish to be particularly noticed, 
 for it is plain from hence that its being said that 
 Lydia's household were baptized, and the jailor's 
 house, proves nothing in favor of infant baptism, even 
 although it could be proved that, like Abraham, they 
 had children. Observe the terms of distinction: ••His 
 children, and \ris household;" &\\(\ further, it cannot well 
 be conceived, when we have such frequent mention of 
 men and women being baptized, but that if there had 
 been any children, it would have been named. We 
 should have heard, as we do in the Old Testament, 
 of their little ones, of their children, 6cc. — but no; 
 nothing of the kind once occurs, for this plain i eason: 
 Every thing under the gospel is personal and nothing 
 federative. Personal conversion only, constitutes t he 
 christian. Mere descent from Abraham and circum- 
 cision constituted an Israelite, and conferred nation- 
 al, .and even religious privileges, in which the uncir- 
 cumcised Gentile could not participate. But now the 
 middle wall is broken down and descent is nothing. 
 It is now of no avail to say, "We have Abraham for 
 our father. « Circumcision is nothing, uncircumci- 
 sion is nothing; but a new creature, whether he be 
 bond or free, near or far off, even as many as the Lord 
 our Gad shall call, to the fellowship of his Son," and 
 no more. "The Lord knoweth them that are his, 
 and whom he foreknew them he also called, and w horn 
 he called, them he justified, and whom he justified, 
 them he glorified.*' And this prescience, this fore- 
 knowledge, and foreordi nation of God, is the seal of 
 his foundation: that is, they render valid and irrevo- 
 cable that foundation which he has laid. ( *The foun- 
 dation of God standeth sure, having this seal, the 
 Lord knoweth them that are his, and let e\Q\y one 
 (adds the apostle) that nameth the name of Christ 
 depart from iniquity." The Psedo baptists are ex- 
 tremely fond of searching for other seals. Sometimes 
 they represent the partaking of the Lnt-d's Supper as 
 
Believers Baptism. 95 
 
 scaling covenant with God; sometimes they consider 
 baptism as a seal, and the same is said of the old rite 
 of circumcision; but the scripture certainly knows 
 nothing of these things. I have just shewn that the 
 foun.iati.ni of Uo<i hath a seal, which is this: "The 
 Lord knoweth them that are his." Believers are i.lso 
 said to he "sealed with the holy spirit of promise." 
 But first there is a bearing of the word of truth, the 
 gospel of salvation, then a "trusting in Christ/' and 
 then follows the sealing of the spirit; This renders ail 
 valid in the believers state — for the sealing is »»an 
 earnest of inheritance/' and is to continue till God's 
 gracious purposes of mercy are complete; "Until the 
 redemption of the purchased possession." And it is 
 by this firm, stable process that God promotes his own 
 everlasting honor, "to the praise of his own glorv." 
 Eph. i. 1 3, 14. . Again: we read of a seal in the case 
 of Abraham, Rom. iv. 11. — but it is not a seal of any 
 covenant, for observe circumcision is there said to be 
 "a seal of that righteousness of the faith which he 
 had, yet being uncircumcised." Circumcision is in- 
 deed said to be *»a token (but not a seal) of the cove- 
 nant" between Abraham and God. Gen. xvii. 11. 
 
 That is, I presume, a badge or sign as Paul hath it, 
 Rom. iv. 11. to distinguish Abraham's descendants 
 from Alieus to the Commonwealth of Israel. 
 
 Those therefore who are so much in the habit of 
 talking about sealing covenant with God, would do 
 well to consider seriously what they are doing, for it 
 appears to be evidently erroneous and somewhat dan- 
 gerous, to represent any act of the creature which is 
 an act of obedience, to any moral or positive law, as 
 rendering valid or secure any covenant, or covenant 
 blessing, inasmuch as it diverts the mind of the sinner 
 from the true ground of all hope, and all stability, 
 namely, the blood and obedience of Christ, and the 
 oath and promise of God. And if baptism or the Lord's 
 Supper are seals of the covenant of grace, what is to 
 become of those christians who, for want of better 
 
96 Believers Baptism, 
 
 light, or from other motives more illaudable, neglect 
 both baptism ami the Lord's Supper. It is therefore 
 much to be regretted, that any should be found propa- 
 gating sentiments, and pursuing practices, that have 
 no foundation by precept or precedent, in the glorious 
 gospel of the blessed God. And 1 think it equally to 
 be regretted, that so little zeal is manifested in the 
 cause of truth by those who say they «*esteem all God's 
 precepts concerning all things to be right." 
 
 The Ptedobaptists raise objections to the practice 
 of immersion, from the difficulties they fancy to exist. 
 Sometimes from want of convenient water; sometimes 
 from the numbers said to be baptized. But while no- 
 thing short of absolute impossibility could justify 
 such kind of objections, in the fare of so much clear 
 and explicit evidence, it may be said with truth, that 
 the objections are of that nature, that it requires no 
 small degree of charity, to believe the objectors sin- 
 cere in making them. First, as to sufficient water 
 for immersion. When numbers were to be baptized 
 it was common to administer the ordinance in a riv- 
 er — the river Jordan. Mark i, 5. 9, 10. Matthew iii. 
 6 to 13. But when individuals or households, or even 
 considerable numbers were to be baptized, it was not 
 unfrequently done in a more private way. The jailor 
 and his house, and Cornelius and his friends, for in- 
 stance. But can it be reasonably supposed, that 
 there could be any want of water, when it is so well 
 known that baths in houses and gardens were so com- 
 mon in that country. Is it to be supposed there was 
 no reservoir of water in the prison yard, or garden, 
 or house, of the prison-keeper of Philippi, near to 
 \Nhich pan a river — Arts xvi. 1 3. — or in the house of a 
 Roman officer, Cornelius. It cannot be proved there 
 was not: and the fact of baptizing in such places is, 
 at least, a strong presumptive proof that there was; 
 seeing so many cases are on record that evidently 
 shew the use of muck water. In ihe case of Lydia, 
 we learn that she heard the word of grace, and was 
 
Believers Baptism. 97 
 
 converted to God by a river side, and then and there 
 she and her household were baptized. Aetsxvi. is, 14, 
 15. And when three thousand were to be baptized, 
 there surely could be no difficulty to immerse 
 for want of water. There was the pool of Siloam, a 
 place of common resort, in which the infirm washed. 
 There was also the pool of Bethesda, a place of con- 
 siderable magnitude. It is said to have had five 
 porches, in which lay a great multitude of impotent 
 folk. Now, without naming any more, these would 
 be sufficient; though doubtless there were many pri- 
 vate pools and baths, and perhaps public ones also. 
 There must have been abundance of water used about 
 the temple for all their divers washings; but then^ 
 some Pa^dobaptists have tried to persuade their hear- 
 ers, that the prejudices of the Jews were so strong, 
 that they would not suffer the apostles to use their 
 sacred waters, (as they are pleased to call them.) 
 How exceeding weak and futile are such objections! 
 They are indeed a reflection, both on the understand- 
 ing and integrity of the objectors; for, let it be ob- 
 served first, that the three thousand baptized were 
 Jews, or mostly such, and had a common right to all 
 their public waters; and further, such was the power 
 of God displayed, that fear fell upon all the people, even 
 great fear upon every soul — Acts ii. 43. — and many 
 wonders and signs were done by the apostles. It 
 was a day of wonder, and it was not (on such occa- 
 sions) for a few vicious priests and bigotted Phari- 
 sees to offer any opposition: but especially I would 
 have itobseved, that these v*ry apostles who are sup- 
 posed by our opponents to be refused the use of pub- 
 lic pools, are permitted to make frequent use of the 
 public temple, and not only like their Master, reprove 
 and rebuke the scribes, lawyers and Pharisees, in 
 their own temple, but frequently to preach the words 
 of life and salvation to the people, without asking 
 permission of any. Now surely, if the Jews would 
 have guarded their pools from such a use, they would 
 
98 Believers Baptism. 
 
 much more have guarded their temple, which they 
 held so sacred. These kind of arguments brought 
 forward against the apostolic practice of immersion, 
 can have no lasting effect on any but the unwary, the 
 indolent, and the weak. 
 
 But it is further objected, that on this occasion the 
 number was so considerable that they could not have 
 had time to immerse them. When men adduce suck 
 weak arguments, it proves they have no better. Does 
 it not take Psedobaptists as long to sprinkle, as it does 
 Baptists to immerse? Doubtless it does; but perhaps it 
 will be said, that the apostles, on the plan of the Pa?- 
 dobaptists, could have marshalled them in rows and 
 have sprinkled them from a bowl of water by dozens 
 or hundreds, as the priests under the law sprinkled 
 the people with a bunch of hysop, or as popish priests 
 sprinkle the people with holy water; but so did not 
 the apostles of the lamb, they did every thing "de- 
 cently and in order." 
 
 But to attend a little further to the objection on 
 the score of time. Was there not time for immersion? 
 yes, assuredly, the time is noted to be the third hour, 
 (that is nine o'clock ) Now it appears that the apos- 
 tles had been long speaking before tins hour, in about 
 fourteen different languages, the report of it had 
 spread through Jerusalem, the people had gathered 
 together and were confounded; no doubt they had 
 been speaking from the commencement of day. — 
 « When the day of pentecost was fully come," Acts ii. 
 1. the probability therefore is, that after this effect 
 from Peter's ministry, that he did not speak 
 long, say one hour, and there is no appearance 
 of any other of the apostles speaking after this, so 
 that this would close the public preaching at ten 
 o'clock. The number of the apostles was twelve, by 
 which divide three thousand, and it gives two hun- 
 dred and fifty to each apostle: Now I would ask how 
 long need a man be baptizing his brother where oc- 
 casion required despatch? Can it not be done, and is 
 
Believers Baptism. 99 
 
 it not often done with perfect decency and decorum 
 in one minute? Doubtless it can and is. This would 
 not take quite four hours and a quarter. Isow allow 
 three quarters of an hour to go to convenient places 
 after public speaking closed— tins would only bring 
 it to three o'clock. There would then be three hours 
 of the Jewish day remaining, ^hich was surely more 
 than enough to receive this highly favored army into 
 the fellowship of the church. It will be observed, that 
 I have taken no notice of the seventy disciples, whom 
 the Lord sent forth to preach; and if they were pre- 
 sent and assisted on this occasion, which is more than 
 probable, it would, in that case, reduce the number to 
 be baptized by each administrator, to about thirty- 
 six. 
 
 Thus much for these kind of objections against be- 
 lievers baptism by immersion. 1 am well aware that 
 truth does not require either geographical criticism 
 or arithmetical calculations: but when the opposers 
 of a scriptural practice bring forward (f >r the want of 
 something better,) their profound calculations to per- 
 plex us, it becomes necessary to rebut them, because 
 the unwary, the indolent, and the weak, are beguiled. 
 
 Before 1 dismiss this interesting piece of New Tes- 
 tament history, namely, the conversion and baptism of 
 three thousand souls, and their addition to the church 
 of Christ, I must be permitted to ask our opponents 
 this question: If children were baptized in the apos- 
 tles days, how came it to pass, that of all this mighty 
 number that were baptized in the name of Jesus 
 Christ, not one of them appears to have brought a 
 single infant for baptism? The reverse indeed appears 
 clear and decisive, from trie passage connected with 
 the account of their baptism — Acts ii. 42. — "They 
 (that is, those who were baptized) continued stedfast- 
 ly in the apostles doctrine, and fellowship, and in 
 breaking of bread, and in prayer." These arc acts 
 that can only be performed, by living and believing 
 members of Christ and his church, "infants eannot 
 
l@e Believers Baptism. 
 
 perform them. There can be then no infants in this 
 goodly ami highly favored company. How vain then 
 for .PsedobaptfstS to talk of their infant members, 
 made so (say they) by baptism, when they know they 
 are utterly incapable of the fore-named acts. Infants 
 can know nothing of ••the apostles doctrine," much 
 less can thc^y shew "stedfastncss in it." They can- 
 not know any thing of "fellowship with the saints." 
 They v that is infants) arc not permitted to "break 
 bread" hi Christ's name; and if they were, they could 
 not "discern the Lord's body," and do it in a believ- 
 ing remembrance of him, nor are they capable, as in- 
 fants, of "continuing in prayer," or of once offering 
 the prayer of faith. 
 
 Among* all the objections brought against immer- 
 sion and in favor of sprinkling, it is not usual to find 
 any brought from the meaning of the word "baptize," 
 or any of its derivatives, as baptism, baptizing, bap- 
 tist, &c. That ground has been generally ceded to the 
 Baptists by men of the first information. That is, 
 they have admitted what none can with truth deny, 
 that the primary meaning of the Greek word rendered 
 baptize, is to dip, as a dyer dips his cloth to tinge it, 
 to plunge, so as to immerse, to overwhelm whatever, 
 or whoever is baptized. Such candid men on the Pse- 
 dobaptists side, have only contended that its secondary 
 meaning is to wash; and that to dip or immerse, is 
 only in order to wash, and as washing can be done 
 without immersion, it is not expedient so to do. But 
 while Psedobaptists have in general, very many of 
 them, made such concessions, some few have ventur- 
 ed in their zeal to affirm that the word xciy rarely, 
 if ever, is used to express immersion. This certainly 
 is bold, and not calculated to impress a very high opin- 
 ion of their candor or correctness; for if men of learn- 
 ing. Baptists and Psedobaptists, lexicographers and 
 critics, are capable of knowing the meaning of the 
 word, and worthy of being credited, it is not true; 
 and unfortunately for such champions of error, they 
 
Believers Baptism . 101 
 
 do not, nor cannot produce a single passage, in which 
 the word was used to express the act of Sprinkling; 
 not one! — and in those passages where it is rendered 
 wash, it is evidently a result Mowing from immersion. 
 They know well that the Jews, when they went to eat, 
 and when they had, or supposed they had, contracted 
 any uncleanness, they plunged, or immersed their 
 hands in water. They did not sprinkle a few drops 
 on them, or even pour a small quantity on them out 
 of a vessel — no; they plunged them in the vess I: and 
 those who are well acquainted with the Rabin teal 
 writings say, that in proportion to the degree of pol- 
 lution they had contracted, so they dippped their 
 hands, more or less deep, to the wrist, or to the el- 
 bow, or still deeper; thus it appears, that in order to 
 wash they plunged, and not sprinkled. What argu- 
 ment then does this practice (called washing) furnish 
 against the legitimate meaning of the word, or the 
 scriptural practice of immersion, still maintained hy 
 the Baptists, and for more than thirteen centuries 
 practised by all Christendom, as it yet is by the 
 Greek church. The learned Dr. Whitby informs 
 us, that "Immersion was religiously observed by all 
 christians for thirteen centuries, and was approved 
 by the church of England, " of which he was a cler- 
 gyman; and even Dr. Wall, in his history of infant 
 baptism, declares "that all the countries in the world 
 which never regarded the usurped authority of the 
 Pope, still use dipping in a font/' Thus have two 
 eminent Predobaptists admitted, that immersion is 
 the scriptural and long practised mode, till the Pope's 
 influence, seconded by the assembly of divines (as 
 they are called) at Westminster, almost blotted it out 
 of use, except as retained and practised by a despi- 
 sed people,, who hold it their duty and their honor 
 "to keep the ordinances of the Lord, as they were 
 delivered unto them." 
 
 I would now solemnly ask Pa^dobaptists of every 
 name this interesting question: "JVas Jesus Christ's 
 14 
 
102 Believers Baptism. 
 
 baptism sprinkling, or immersion?" that baptism about 
 which he thus speaks, **I have a baptism to be bap- 
 tized with, and how am I straitened until it he ac- 
 complished." I think no friend of Christ's will say 
 that his sufferings were mere drops or gentle pour- 
 ings; no, sirs, "his baptism (as Mr. Hart says) was 
 a baptism deep indeed, o'er hands, and feet, and face, 
 and head." — He was immersed, overwhelmed, not 
 sprinkled with, but plunged into, a sea of suffering, 
 so as to make him cry "all thy billows and thy 
 wares are gone over me." He endured all that the 
 floods of ungodly men could inflict in their hour! — 
 He bore all that the old dragon Satan, (who poured a 
 flood out against the church) could afflict him with 
 in his hour, the power of darkness! and what was 
 far more dreadful, he bore the floods of divine dis- 
 pleasure when "the pains of hell got hold upon him,*' 
 when in the bitterness of his soul he exclaimed, "Let 
 not the pit shut her mouth upon me!" Here surely, 
 baptism means nothing less than to he plunged into 
 unutterable sufferings, overwhelming anguish and 
 misery. — "Of his sufferings s> intense, angels have 
 no perfect sense; 'tis to God, and God alone, that 
 their weight is fully known." Thus much for the 
 baptism of suffering, which it appears was Ufct sprink- 
 ling but immersion. 
 
 I will now draw the attention of my readers to the 
 baptism of the spirit, and here we shall find nothing 
 about sprinkling, but before I proceed permit me to 
 observe, that the baptism of the Holy Ghost, is not 
 his converting and regenerating influence, but his 
 miraculous presence and operation, such as no mai< 
 is now the partaker of. When men therefore now, 
 talk of being baptized with the Holy Ghost, they know 
 not what they say, nor whereof they affirm: and I 
 wish this fact to be attentively observed and remem- 
 bered, for many mistakes may arise out of this mis- 
 take. But to come to the proof, let the instances on 
 record where men appear to be baptized with the 
 
Believers Baptism. 103. 
 
 Holy Ghost, be carefully considered, and it will evi- 
 dently appear, that it was not at, or to effect their 
 conversion, but after their conversion, and miracu- 
 lous influence immediately manifested itself. "'They 
 spake with tongues," &c. Acts x. 48. That Cornelius 
 was a converted man (though but ill informed) needs 
 no better proof than this, that, "he feared God and 
 wrought righteousness;" and he, on the preaching of 
 Peter was baptized with the Holy Ghost, "he fell on 
 all that heard the word, and they spake With tongues 
 and magnified God." Acts x. 46. 
 
 The Corinthian disciples also, mentioned Actsxix. 
 1 to 6, were converted, were believers, and Mere 
 baptized, and tlien they received the Holy Ghost; they 
 were enveloped and filled with his miraculous pre- 
 sense and influence, "and they spake with tongues, 
 and prophesied." 
 
 B ! it the most striking instance is in the apostles 
 themselves. In Arts i. 5. we have this promise of 
 Christ to them. — "Ye shall be baptized with the Ho- 
 ly Ghost not many days hence.'* When was this 
 promise accomplished? doubtless on the day of Pen- 
 tecost, when they were all with one accord in one 
 place. Acts ii. 1, 2, 3. 4. when "a rushing mighty 
 wind filled all the house where they were sitting," and 
 then this rushing mighty wind assumed, or was suc- 
 ceeded by the appearance of "cloven tongues, as of 
 five, which sat (or rested) on each of them, and they 
 were all filled with tiie Holy Ghost." We are surely 
 to understand by this rushing mighty wind the mi- 
 raculous presence and operation of the Spirit of God, 
 with which according to the promise — Acts i. 5. — 
 they were baptized; not sprinkled, but immersed, en- 
 veloped, for observe, it "filled them, and filled all the 
 house, where they were sitting:" consequently im- 
 mersed them — this Peter calls the pouring out of the 
 Spirit, promised in Joel's prophesy. Acts ii. 17, 18. 
 Not a sparing sprinkling, but a copious effusion; such 
 a pouring out as did completely baptize the subjects. 
 
104 Believers Baptism. 
 
 This was indeed "pouring water upon the thirsty, 
 exenjioods upon the dry ground" — not drops, observe, 
 but^oods. These and similar instances of the mi- 
 raculous presence and operation of the Holy Ghost, 
 appear to be what is meant by the baptism of the 
 Spirit, and such instances were common in the apos- 
 tolic age, but are now totally unknown. 
 
 Let not christians then talk at random of being 
 baptized with the Spirit; but content themselves if 
 they possess evidence, that they are ♦♦born again of 
 the Spirit, regenerated by the Spirtt, taught by the 
 Spirit, and led by the Spirit," for such are "heirs of 
 promise and children of God — such are Christ's, and 
 their life is hid with Christ in God; and when Christ, 
 who is their life, shall appear, they also shall appear 
 with him in glory, and so shall they ever be with the 
 Lord." So says the Spirit of truth, and on this foun- 
 dation the apostles advice is, «• Comfort one another 
 with these words." Let not the opponents of believ- 
 ers baptism by immersion, the advocates of infant 
 sprinkling, think to find any analogy (that will help 
 them out) between the Spirit's baptism, and the 
 sprinkling a few, very few drops of water on the face 
 of a child, for it has been clearly shewn, that to be 
 baptized with the Spirit, is to be a partaker of a 
 plenitude of his miraculous presence and influence. 
 
 Once more: — It is sometimes made a matter of 
 triumph by Psedobaptists, that there is mention made 
 by Paul — i Cor. x. 1, 2. — of a baptism, in which they 
 suppose it evident that children were baptized, 
 though this by no means appears from the passage; 
 for although there was women and children, and a 
 large mixed multitude that followed the camp of Is- 
 rael, yet no mention is made of either the one or the 
 other. Paul only says, that "all our fathers were 
 under the cloud, and all passed through the sea. and 
 were all baptized unto Moses, in the sea, and in the 
 cloud." It seems an unwarrantable stretch of words, 
 to include women and children, male and female, and 
 
Believers Baptism. 105 
 
 a mixed multitude, under the appellation of "our fa- 
 thers." It seems far more natural and congenial to 
 truth, to suppose that the -words include only the 
 grown up men of Israel, (or perhaps only the heads 
 of houses) who were in truth the fathers of the Jew- 
 ish nation. But whoever they were, we are inform- 
 ed, that "With many of them God was not well pleas- 
 ed," for *»he overthrew them in the wilderness.'* 
 Even many of those who were haptized, appear to 
 be such as "coveted after evil things, were idolaters, 
 and committed fornication, and fell in one day three 
 and twenty thousand." 1 Cor. x. 5, 6, 7, 8. Such 
 characters could not be the children of the men of 
 Israel. They were not capable of such crimes, nor 
 were they overthrown in the wilderness, but were 
 preserved, and finally brought into the goodly land 
 promised to their fathers, who "entered not in be- 
 cause of unbelief." But if it were necessary to un- 
 derstand the expression "all our fathers ," as includ- 
 ing the children, yet what (I ask) would be gained 
 to the cause of infant sprinkling? Verily nothing. 
 For under the gospel we have nothing national, nor 
 have we any thing federative; but all is personal,, 
 while under the law there was much of both — mere 
 descent conferred on the children the privilege per- 
 taining to the parent. 
 
 Further: as to the mode practised by Psedobaptists, 
 there appears nothing in the circumstances here re- 
 corded, to favor in the least the practice of sprinkling; 
 for they are said to be baptized "in the cloud and in 
 the sea," not from the sea or cloud, as though a small 
 spray from the sea, or a few drops of rain from the 
 cloud, had fallen on them — no, not so — but words are 
 used which evidently denote immersion — Cor. x. 2. 
 "They were all baptized unto Moses in the cloud and 
 in the sea." That is, I conceive, they were all buri- 
 ed, as it were, in the channel of the sea, and under 
 tiie covering of a circumambient cloud; buried to all 
 expectation from and connexion with Egypt, or any 
 
106 Believers Baptism. 
 
 of its good things, (all of which were emblematic of 
 this evil world and a carnal state,) and after being 
 so buried, they experienced a figurative resurrection; 
 they rose from out of the sea, and from under the cloud, 
 to Moses. That is, subject to his government as king 
 in Jeshurun, and Go i's vicegerent, at least, they were 
 professedly subject. And although I did not think 
 myself bound to answer thus, the objection raised 
 from this occurrence, inasmuch as it was no ordi- 
 nance, or religious institution of any dispensation, 
 but an extraordinary occurrence, from which I think 
 no argument ought to be brought, to determine either 
 the subject, or mode of an ordinance, that had no ex- 
 istence until the christian era, yet nevertheless, as 
 our opponents are wont to make a handle of it, 
 I have considered it, and combated their argu- 
 ments, and 1 verily believe, that it would puzzle the 
 ingenuity of the most acute, to make these circum- 
 stances look like any thing short of immersion. 
 
 It appears to be extremely ridiculous to contend, 
 as our opponents do, that the mere application of wa- 
 ter to the subject, constitutes the essence of baptism; 
 every thing that baptism is made (in scripture) to 
 represent, forbids such an absurd idea, such as a bu- 
 rial, and resurrection in particular. Who among all 
 the analogical reasoners has ingenuity enough, to 
 trace any likeness, between the sprinkling of a few 
 drops of water on the face of an infant, and the buri- 
 al and resurrection of a human body. I expect no 
 one will undertake so impracticable a task; and fur- 
 ther I would ask, when afflictions and intense suffer- 
 ings are compared to, and called a baptism? Is water 
 in any small quantity alluded to, or an overwhelming 
 quantity? Surely a small quantity is always salutary, 
 and desirable, and water can never be made the em- 
 blem of suffering and death, except when a consider- 
 able quantity is alluded to, not drops, to sprinkle; but 
 floods, billows, waves, to immerse, to overwhelm, then 
 indeed, and only then, it is a very apt emblem of 
 suffering:. 
 
Believers Baptism. 107 
 
 Was Christ's sufferings (which I have already treat- 
 ed on) the mere application of suffering, just touching 
 him as it were? >r wore they overwhelming suffer- 
 ings? doubtless they were of the latter character; hut 
 be it remembered, Ch list's sufferings are called a 
 baptism; to baptize then, is to immerse, and not to 
 sprinkle, and to be a fit subject for baptism, is to he a 
 partaker of repentance towards God, and faith in our 
 Lord Jesus Christ, to whom be glory. Amen. 
 
 Thus truth must prevail, 
 And error must fail, 
 
 If scripture's aliow'd to decide: 
 Though foes may contend, 
 Stiil Jesus our friend, 
 
 Defenders of truth, will provide. 
 
 They blow the ram's horn, 
 Which enemies scorn, 
 
 But Jerico's walls will fall down. 
 The gospel they preach, 
 With plainness of speech, 
 
 And Jesus their efforts will own. 
 
 To further his praise, 
 In these gospel days, 
 
 And sinners from darkness to turn. 
 From darkness to light, 
 By his Spirit's might, 
 
 Which makes their cold bosoms to bum. 
 
 With love to his will, 
 They long to fulfil, 
 
 "Whate'er is enjoin'd or advis'd. 
 Themselves they deny, 
 With truth they comply, 
 
 And then in his name are baptiz'd. 
 
108 Believers Baptism. 
 
 "One faith" they possess, 
 "One Lord" they confess, 
 
 By immersion "one baptism' 5 own: 
 One gospel they love, 
 One law they approve. 
 
 And one — Lord of all gladly crown- 
 
<®®i©2Stjyk i>2m©m 
 
 THE PLAGUE OF THE HEART. 
 
 Tfie heart knoweth his own bitterness. — Prov. xiv. 1C 
 
 My present theme, with grief and shame I sing, 
 The mournful truth to tell, jet dare not hide. 
 That man is guilty, and throughout defil'd, 
 I feel too sad a proof, alas! within. 
 Through all my powers a vile contagion runs, 
 That taints each thought, and every action spoils, 
 My head is wholly sick, my heart is feint, 
 No part in me is sound — unclean I cry, 
 And view with shame my leprous spots deep stain'd. 
 With a disease that loathsome is, my loins 
 Are fill'd, and in the night my sore doth run, 
 Nor doth it cease by day, oozing corruption out. 
 Thus from my reins instruction I receive, 
 And learn that in my flesh there dwells no good, 
 The fountain's foul! the streams are all impure! 
 
 Through grace I hate,, but cannot cease from sin, 
 Myself I loathe, and from myself would fly, 
 But can't escape, and being burden'd groan, 
 And for deliv'rance sigh. — With tears I wet 
 My sleepless couch; but still, alas! I'm bound, 
 Or moral death is bound to me; and hope 
 Of victory's weak: — "O wretched man," I cry, 
 And from my wounded aching heart, bursts forth, 
 In mournful accents deep, "Who shall deliver me' 
 K 
 
110 
 
 Then look with longing eyes, and watch and wait 
 For days, and weeks, and months, and years, almost 
 In vain, for no complete deliv ? rance comes. 
 (And you, my reader, if yourself you know, 
 To what I here have wrote, must needs subscribe.) 
 
 >Tis true, the snare is often broke (through grace,) 
 And I escape the net: but soon, alas! 
 Another web the artful fowler weaves, 
 My heedless feet to catch, and wound my soul, 
 Me piercing through, with sorrows deep infixt 
 
 "To witt 9 " what to my Lord well pleasing is, 
 "I present find;" but to perform the thing 
 That's truly good, W pow'r I cannot find, 
 Except to will and do he kindly works. 
 (Say, tried believer, is 't not thus with your) 
 
 I would indeed do good, and hate the ill I do, 
 But when that good to do I strive, I find 
 Sin present there, and all my efforts fail. 
 The thing I would not, I too often do, 
 And what I would, too often leave undone, 
 And to the law consent, that 6 *it is good." 
 
 may 1 add, without offence to God, 
 Or to the godly, whom T truly love, 
 «'Tis no more J" that do the thing I hate, 
 But sin that in me dwells, and wars against 
 The grace of God, implanted in the soul. 
 
 1 with the inward man, in God's good law 
 Delight, and with my mind that law I serve; 
 But in my members feel the law of sin, 
 
 A' id with my fiesh too oft that law I serve, 
 Against my will, and to my constant grief. 
 
Ill 
 
 With broken heart, and self abhorrence too, 
 I feel the pest, the plague of my own heart, 
 And, "wretched man,'* again I cry, and ask . 
 Who shall deliverance bring complete, and when, 
 From this base load, so strongly bound to me? 
 My foe so often Mounds, and casts me down, 
 In this continued war with flesh and blood, 
 And principalities, and powers base, 
 E'en those who rule the darkness of this world. 
 And in the sons of disobedience work; 
 That 'tis with trembling hope and feeble faith, 
 I say, "thank God through Christ ," my gracious Lord. 
 
 I by the archers have been hurt — At me 
 They shot — and in a vital part they pierced, 
 With poison'd shafts, the victim of their rage: 
 And in the place of dragons I've been broke, 
 And o'er me oft the exulting foe hath stood, 
 And cried "Ae's down, and he shall rise no more.'* 
 (And this, the lot of many is I know. 
 
 But, 0, amazing! — Love and pow'r divine. 
 Oft from the dunghill of corruption foul, 
 And dust of self abasement, where I laid, 
 My beggar'd, begging soul hath lifted up. 
 To him therefore, the friend of friendless man. 
 Who me remember'd in my low estate, 
 My pray'r I will direct, and still look up: 
 In safety set my soul, shall be my plea, 
 From him who at me pufts, and plead/ my cause 
 'Gainst every foe, that 'gainst me may arise, 
 Of earth or hell, within me or without. 
 
 And will not God a prisoner's groans attend. 
 Who night and day pours out his soul in tears 2 
 
112 
 
 He will! (though long his hand forbear) avenge 
 
 The needy soul, who for salvation sighs! 
 
 Yea, though he oft may fall, he still shall rise, 
 
 And though in darkness he may sit, tiie Lord 
 
 Shall be his light, his sun and shield. 
 
 Then O my weary soul, wit'i every ill beset, 
 
 Be not cast down, though weak and friendless too, 
 
 Hope thou in God, he thy salvation is, 
 
 And thou shalt live (his word of grace is past.) 
 
 Through endless days, his saving grace to praise! 
 
 And now, my reader, whomsoe'er thou art, 
 A home-bred ploughman, or a school -bred priest, 
 A man of sober sense, or pedant proud, 
 An humble Mary, or censorious prude, 
 Whate'eryou are (my reader) rich or poor, 
 Or young or old, or bound by men, or free, 
 Or rude, or polish'd, or sedate, or gay, 
 It matters not in this, one thing is clear, 
 No human being e'er knew God or tru r h, 
 That did not know himself a sinner vile, 
 Deprav'd throughout, from head to foot denTd, 
 And from the heart confess'd— '"'Behold I'm vile." 
 
 I know full well, the wise 5 in self conceit, 
 And pure in their own eyes, will censure me, 
 And blindly judge my language far too strong, 
 And say stand by, at humble distance keep. 
 But those whom God hath taught to know themselves. 
 Judse more correct — Thev feel within ranch more 
 Than I've advanced, and know the likeness just. 
 
 Be not discourag'd, friend, "//*// heart's prepared" 
 To thy blest L»>r 1. salvation to ascribe, 
 And that alone's the blissful song of heaven— ♦ 
 
US 
 
 Sung by the happy millions there, who lay 
 Themselves and crowns, low at their Saviour's feet. 
 
 While thus the believer is tried, 
 
 With the law of corruption within, 
 Foes press him on every side, 
 
 Against his dear Saviour to sin. 
 He thus his heart's bitterness knows, 
 
 As no one that's dead ever can, 
 But faith in the furnace best grows, 
 
 From that of a babe to a man. 
 Yet, though he in bitterness mourn, 
 
 O'er the plague of his own depraved heart 
 He has joys (that infidels scorn, 
 
 In which they, alas, have no part,) 
 Which spring from the fountain of love, 
 
 And flow through a channel of blood — 
 E'en his who came down from above, 
 
 Whom once he so basely withstood — 
 W T ho for him a righteousness wrought, 
 
 And died his lost soul to redeem, 
 (Who, with a rich price being bought, 
 
 Th' good ways of his Lord doth esteem;) 
 AVho vanquish'd and spoil'd his grand foe, 
 
 And o'er him triumph'd on the cross — 
 Then sunk to the sepulchre lew, 
 
 And rose to declare who he was, 
 E'en Jesus — God's coequal Son, 
 
 With power to quicken and save. 
 Those for whom he victory won, 
 
 O'er Satan, and Death, and the Grave? 
 
 K2 
 
114 
 JOB'S AFFLICTIONS. 
 
 AND THE END OF THE XORD. 
 
 Great was the man I sing, for wealth renown'd, 
 But more for patience, piety and faith, 
 And heav'nly wisdom in an age so dark. 
 This man, so great, great sorrows did endure, 
 Though God he fear'd, and ev'ry evil shunn'd— . 
 The most upright of men — God being judge. 
 But, oh! my soul, stand still and low adore, 
 What human reason cannot comprehend. 
 Satan, the arrant foe of God and man, 
 By God allow'd to plague the man he lov'd, — 
 To slay his servants and destroy his wealth — 
 Oxen and asses — rude Sabeans stole, 
 And slew their faithful keepers with the sword. 
 By fire mysterious, kindled by the foe, 
 The sheep and watchful shepherds all were burnt. 
 But one, who 'scap'd to tell the doleful news. 
 The cruel Chaldeans next, his camels steal, 
 Their keepers kill, and bear their plunder off, 
 And only one escapes, the man of God to tell. 
 But heav'er tidings yet astound his ear! — 
 The dread tornado's rais'd! — the whirlwind fierce, 
 Which in its forceful, whirling motion, smote 
 The house of mirth, the dwelling of his sons, 
 And threw the fabric down — crushing to death, 
 Beneath the ruin'd pile, th' unhappy guests, 
 Servants and sons, in one promiscuous heap! 
 
 Heart rending ills! — none but a parent's heart 
 Can truly feel, what Job must then have felt. 
 Oh! how a father's heart must yearn, to see 
 
115 
 
 The mangled bodies of his seven sons, 
 
 Cut off while feasting high, (perhaps in sin!] 
 
 But oli! my soul, God's special grace admire, 
 
 In all this weight of woe Job sinned not, 
 
 Nor, fool like, with injustice charg'd his God. 
 
 But his integrity held fast, and Satan foil'd, 
 
 Altho' his wife, (the worst of snares when bad,) 
 
 Reproach'd and tempted him to curse his God and die, 
 
 And Satan charg'd with mercenary views, 
 
 And sought permission to afflict the man, 
 
 And pledg'd himself he'd curse his God to's face! 
 
 He's in thy hands, the Sov'reign Ruler said, 
 But, at thy peril, touch his precious life. 
 Forth went the foe of man, with malice fraught, 
 And smote the saint of God with burning biles — 
 Painful (in the extreme) to be endured, 
 And loathsome to himself and all his house; 
 Nor maids, or men, his voice obey'd when called. 
 In ashes vile the afflicted man sat down, 
 And with a potsherd scraped his fester'd skin, 
 To ease the anguish of the fi'ry pest. 
 For seven long days in silence deep he sat, 
 And by him sat, his three professed friends, 
 Then in stupendous grief, his natal day he cursed. 
 
 Thus Job, the good and upright man of Uz, 
 Was, by permission of his gracious God, 
 Through Satan's agency, severely tried. 
 His friends, mistaken, him revil'd and scorn'd, 
 (A work which friends at ease, can well perform,) 
 If friends they might be call'd, who shook their heads 
 At one so sore beset with grief intense, 
 And spoke not what was right of him, or God. 
 
116 
 
 God's sovereign acts they little understood, 
 
 And misconstrued his dealings with their friend: 
 
 Presuming, sorrows so exceeding great, 
 
 Bespoke foul crimes as great, in secret done. 
 
 Beneath such gross mistakes they Iabour'd hard 
 
 To prove the saint a hypocrite disgnisM, 
 
 And bitter words in scorn unon him heap'd. 
 
 But God his servant knew, (and he knew God) 
 
 And to his upright, patient dealings bore 
 
 A good report, which slander ne'er could shake, 
 
 And he in turn, spake noble things of God. 
 
 God lov'd the man, therefore the man lov'd God, 
 
 (As in his Son he had himself reteal'd,} 
 
 And each through love in commendation spake. 
 
 Whate'er of good the man possessM, 'twas God 
 
 That good bestow'd, and owh'd the work was his. 
 
 God in himself is good, supremely good, 
 
 And from him emanates, through Christ the Lord, 
 
 All earthly and eternal good to men. 
 
 How great that goodness is no tongue can tell, 
 
 Or what his beauty is no heart conceive, 
 
 For God, the great I AM, the three in one, 
 
 Eternal and unchangeably the same, 
 
 The just and holy Lord, and Saviour of 
 
 The lost, is dimly seen e'en in his word, 
 
 His radiance is so bright, his glory so immense. 
 
 And we by nature blind, by grace in part, 
 
 And only part, and that but small, we know. 
 
 But if like Job. our record is on high, 
 
 We soon shall know, e'en as we now are known. 
 
 Mistaken friends may scorn and say standby, 
 
 You're so impure I fear you'll me disgrace; 
 
 But such had need beware, lest se//and pride* 
 
 The basis of such conduct should be found! 
 
li r 
 
 To him who is distressed kind pity should be shewn. 
 Our wo'ds should grief assuage, and strength convey, 
 And wine and oil into the spirit pour 
 Of the contrite, by sin or sorrow 'nrest. 
 So did not Job's three friends, their words were like 
 Drawn swords, and on his troubled spirit wrought, 
 Like vinegar on nitre, freely pour'd. 
 But he, (though much appear'd amiss 'tis true) 
 Knew well by faith his great Redeemer liv'd, 
 (Who from all evil would his soul redeem,) 
 And that on earth his God in flesh he'd see, 
 Though worms should skin and flesh consume: 
 His Lord reprov'd, and purg'd him from his sins, 
 "Whom now he saw in purity supreme, 
 Behold I'm vile, he said, and stopt his mouth. 
 And then (0 wondrous grace!) it pleas'd the Lord, 
 His long and sore captivity to turn, 
 When for his three offending friends he pray'd, 
 "Who spake not what was right, as Job had done, 
 Whom now the God of wisdom own'd, and said, 
 My servant Job, for you I will accept. 
 His horn was once defil'd in dust, but now, 
 Above his foes his head is lifted up; 
 Princes again shall listen to his speech, 
 And silence keep, while he the truth unfolds, 
 Nobles, and men of every grade give ear, 
 The youth with modesty retire, while men 
 Of years stand up, and all due deference pay. 
 TV accusers now turn supplicants and pray 
 Their slander'd friend to act for them as Priest' 
 The cruel tongue of defamation's mute, 
 And Job, the friend of God, to honor rais'd. 
 Then God restor'd more than his foes had stole, 
 With seven stout sons, and lovely daughters three, 
 Th'unrival'd beauties of the land of Uz. 
 
118 
 
 This rich man now, had many friends, who scorn'd 
 In deep adversity, his soul to know: 
 Such friends as these are numerous and cheap, 
 Who slander when they ought to sympathize; 
 My soul into their secret never come, 
 Nor be my honor with them ever joiird. 
 Such are the fickle ways of men; but God, 
 Howe'er he may chastise, and hide his face, 
 Is of one mind, and doth at all times love, 
 And to his own, sticks closer than a brother doth. 
 
 Then trust not thy own heart, thou feeble saint, 
 Nor yet thy fellow man, whose help is vain, 
 But trust with all thy heart, in Job's Almighty friend, 
 Who ne'er forsook his servant in distress. 
 Whose great affliction we have seen with pain, 
 And view'd with pleasure God's most gracious end. 
 Then let his holy Name be magnified, 
 By all on earth, and all the glorified. 
 
 THE HEIRS OF LIFE. 
 
 If children, then heirs. Sfc. — Rom. viii. 17. 
 
 The heirs of life are now my chosen theme, 
 O may I trace their lineaments correct, 
 As guided by a monitor divine, 
 Nor aught distort, nor aught through fear conceal, 
 But all their comely parts display to view, 
 And their uncomely ones with grief confess. 
 But e'er I do proceed I fain would ask, 
 Dost thou, in truth, my reader, long to know, 
 If thou an heir of life art made? Then read, 
 
119 
 
 With pray'r, what for thy good I here present 
 In this, my feeble, unembelhsh'd song. 
 
 And be it known to thee, truth being judge, 
 The heirs of life are those whom God ordain'd. 
 To life eternal e'er the world began. 
 Gave to Ins Son, and ga\e them life in him — 
 Those whom the Son received, to union with 
 Himself, the living and life giving head. 
 "Whom to redeem, of woman he was made, 
 And liv'd obedient, and obedient died, 
 The precept thus fulfilling, and the curse 
 In ev'rv form endured, as cfod's pure Lamb— 
 From the beginning slain, in purpose and in type, 
 For whom the holy Jesus sin was made, 
 (Though hard to be believ'd) sin to atone— 
 For whom the blest Redeemer on the cross, 
 The prince of hell, (who had the pow ? r of death) 
 In single combat fought, and overthrew. 
 
 For these (with him joint heirs) the Saviour rose. 
 And in the majesty of God went up, 
 The grand designs of love to carry on, 
 And bring th' heirs home unto their Father, God, 
 That with their elder Brother they might dwell. 
 
 But some, perhaps, may say — It may be so — 
 The heirs of life maybe the ones you draw — 
 For whom such great and glorious things were done. 
 And still are doing — But still, the record 
 None e'er saw. If it exists, 'tis hidden deep 
 From mortal eyes— for secret things to God belong. 
 
 That is a point I readily concede. 
 But must we hence infer that things so deep, 
 
120 
 
 And only known to God, are ne'er reveal'd? 
 
 (For if reveal'd, they then belong to us.) 
 
 God doubtless doth make known what eye ne'er saw. 
 
 What ear hath never heard, nor heart conceive. 
 
 From wise and prudent men, who scorn to learn 
 Of him who lowly was, God much conceals; 
 But to his own the secrets of his heart unfolds, 
 And shews their souls the cov'nant of his love. 
 
 'Tis true, the sacred page of holy writ 
 Dot)) never name the men whom God ordain'd 
 Heirs of endless life, and gave his equal Son; 
 And whom the Son in mercy did accept — 
 For whom he liv'd — and died — and rose again— 
 And for whom still as intercessor lives. 
 Yet, is a work of grace so fair impressed 
 Upon the souls of men, by God, that he 
 "Who runs may read, (if he has eyes to see,) 
 Upon the forehead writ, of those renew'd, 
 These are the heirs of life — the heirs of God! 
 The image and the superscription's plain. 
 
 Has God ordain'd to life some certain men, 
 The fruit of everlasting love in Christ? 
 With pow'r divine, (which cannot be o'ercome) 
 And loving kindness, them he therefore draws — 
 Out of his righteous law, their souls are taught. 
 And sore chastis'd for sin, now seen and felt: 
 Then having heard, and of the Farher learn'd 
 That they are vile, and he is just and good, 
 They come to Christ his Son, as by the Spirit led; 
 For 'tis the Spirit's work, men to convince of sin 
 And blinded souls to lead in wavs unknown. 
 
121 
 
 To make gross darkness light, that sinners lost 
 May know themselves, and Christ the rock embrace, 
 And shelter find in him from wrath to come, 
 And Jesus follow in that hallow'd way, 
 Which he as Lord in his own house prescribed. 
 
 Such are the heirs of life. — By God belov'd, 
 By the great Son redeem'd from endless woe, 
 And by the Spirit call'd and born again; 
 "Who by his gracious aid, can Abba, Father, say, 
 And live a life the carnal cannot live, 
 A life of faith unfeign'd, and humble pray'r, 
 That sin may be subdu'd and self deny "d, 
 And Christ be honour'd as their rightful Lord, 
 Whom though they have not seen, they dearly love, 
 And feel him precious in their heart's esteem, 
 And trust his promise to hold on their way, 
 (Though Satan, world, and flesh combine to tempt, 
 Corruptions rise, and for the mast'ry strive, 
 And faith is weak, and hope almost expires; 
 But faith can't die, nor can their hope be sham'd, 
 For Christ's their author, object, and their end.) 
 
 Such love his follow'rs too, as fellow heirs of 
 The grace of life, and brethren in the faith, 
 The faith of God's elect, more precious far 
 Than gold, or aught on earth that can be nam'd. 
 
 These are the heirs of life, and ne'er can die, 
 So spoke the Son of God: ^The man that lives 
 And in me doth believe, shall never die." 
 (O gracious words from Jesus' faithful lips,) 
 Conjointly heirs they ate, with Christ their Lord. 
 
 K > 
 
122 
 
 In whom their life is hid and safely kept; 
 
 And when he comes they with him shall be seen! 
 
 These blessed truths, the theme of this rude son*, 
 In characters of gold, are worthy to be writ, 
 For the high honors of a triune God, 
 Ynd safety of believing souls, are there 
 Deeply involv'd, and gloriously displayed, 
 And court the grateful wonder of mankind. 
 Such know and love, the truths that made them free. 
 And wisdom's ways are pleasantness to them, 
 Who love the saints, and with them cast their lot. 
 
 With their hearts plague, such well acquainted are, 
 And loathe themselves in dust, and sin abhor, 
 Yet sin bemoan'd remains, and struggles hard to rule, 
 But grace shall reign, the God of grace hath said. 
 Those therefore who are weak, may say they're strong. 
 Strong in their Lord, and in his pow'rful might, 
 And strong in grace — the grace that is in Christ, 
 And through rich grace, shall more than conq'rers be! 
 
 Whoe'er thou art that reads, I thee entreat, 
 With deep attention, and with pray'r too, 
 These outlines well to weigh.— *Art thou the man, 
 lla>t thou by God been taught, to know thyself? 
 And do ? stthou trust in him, who died to save? 
 Do'st thou him love, his people and his ways, 
 (Though he and his are both despis'd by men. 
 And his good ways, by many quite forsook.) 
 Do'st thou thyself (more than all men) abhor/ 
 (Mark that, my friend, 'tis worthy your regard, 
 Some who their neighbours loathe, themselves admire! 
 A?'d say stand by, presume not to approach, 
 
12S 
 
 Lest you my holy garments should defile, 
 
 Their hearts with pride, and self complaisance swoln; 
 
 But what saith God? The proud I do abhor, 
 
 And their proud deeds in anger will reward; 
 
 But look with favour on the broken heart, 
 
 And dwell with him in love, who is contrite, 
 
 Ilia spirit to revive, and broken heart to bind.) 
 
 But to return, — one question more I ask, 
 
 Say, dost thou strive through grace to follow Christ, 
 
 Through evil fame, and good report, and pour 
 
 Thy humble pray'r to him for help against 
 
 Thyself, the worst of all thy foes? if so, 
 
 Thou art an heir of life. Thy title's clear. 
 
 For heirs of wrath, (the dead in sin J can't move, 
 
 Nor feel, nor fear, nor love, nor strive 'gainst sin, 
 
 Nor know the Shepherd's voice, nor follow him, 
 
 No more than corpses from their graves can rise, 
 
 Or stop the progress of corruption foul, 
 
 No more than man, beneath the foaming flood can live. 
 
 Or beasts, with the aspiring eagle soar; 
 
 No more, than can the rampant lion fierce, 
 
 Be with the spider's slender web enchain'd, 
 
 Or rocks of adamant, of bulk immense, 
 
 Be with a flexile feather cleft in twain; 
 
 No more than tones divinely sweet, can charm 
 
 (Though wisely sung.) the adder's deafen'd ear, 
 
 Or A fries sable sons their colour change, 
 
 And leopards wild, their native spots expunge. 
 
 Then fear ye not, ye that in Zion mourn, 
 Your lamentation shall to joy be turn'd, 
 Though each himself despise. God hails you blest 
 ds of immortal life, the rightful heirs! 
 
124 
 
 But O! my reader, if thou a stranger art, 
 To this good work of grace upon thy soul, 
 Thou art, as all, alas! by nature are, 
 An heir of wrath, the just desert of sin. 
 May 2Z<?, who can, your state to you make known,. 
 Dispose your heart his counsel to regard, 
 And good instruction from his word receive, 
 That in your latter end you may be wise; 
 But to be wise, thou must become a fool, 
 Thy wisdom and thy righteousness renounce, 
 And refuge take in him, who died for sin, 
 That sinners, chief of sinners, might be sav'd. 
 
 No other name beneath the heav'ns is given, 
 Whereby a sinner must, or can be sav'd. 
 Whoe'er in him believes from wrath is free, 
 But he that don't believe must die the death. 
 
 Faith doth by hearing come; then hear the word 
 And dig for knowledge as for treasure hid; 
 For he that findeth wisdom, findeth life, 
 And of the Lord free favour doth obtain, 
 E'en life eternal, as his sov'reign gift, 
 Through Christ his Son, the Saviour of the lost. 
 
 THE JOYFUL SOUND, 
 
 AND THE HAPPINESS OF THOSE AVHO KNOW IT. 
 
 Good is the word of the Lord. Psa. lxxxix. 15. Isa. xxxix. 8. 
 
 Blest are the favour'd souls, both bond and free. 
 Learned, or rude, or rich, or poor, who knuw 
 (Not those who hear alone, but those who know) 
 
125 
 
 The glorious gospel's sweet and joyful sound, 
 Which as a means in great Jehovah's hand, 
 Sets forth the Saviour crucified for sin, 
 And liberty proclaims to captive souls. 
 The prison opens to the soul that's bound, 
 And health and cure to the diseased brings; 
 That binds the broken heart by sin oppress'd, 
 And comfort speaks to all who mourn for sin; 
 That makes the spirit glad which lowly stoops, 
 In heaviness extreme, beneath a load of guilt, 
 By making known the pardon of a God. 
 That succours tempted souls, when oivn'dof God, 
 And strengthens feeble knees, and lifts the hands 
 And drooping head, which like a bulrush bows, 
 Oppress'd with sense of sin, perceiv'd and felt. 
 
 This joyful sound the word of truth and grace, 
 The wanderers from the fold of Christ reclaims, 
 And brings them back, with broken hearts and bones, 
 Heals their backslidings foul, and God reveals, 
 As slow to anger, pard'ning those he loves, 
 Who loathe themselves as chief of sinners vile. 
 It gives assurance to the man who feels 
 The plague of his own heart (the thorn that wounds) 
 That in his need, the grace and strength of Christ, 
 Shall be sufficient to preserve his soul. 
 
 Such is the glorious gospel of the blessed God: 
 That gospel Christ and his apostle's preach'd, 
 And that, which ministers of Christ still preach? 
 Good news to guilty men, which loud proclaims 
 The Lord's anointed Son as Saviour of the lost. 
 Who liv'd despis'd by men, and died to save 
 R2 
 
126 
 
 That chosen flock, which to his charge was given: 
 
 For them a servant he became, beneath 
 
 His Father's righteous law, which he fulfill'd, 
 
 And bore its curse upon the 'cursed tree; 
 
 When he could say, as none beside e'er could, 
 
 That such his sorrows were, as man ne'er felt, 
 
 For he the crimes of many bore, and wrath 
 
 Proportion'd justly to their dread desert. 
 
 And made an open shew before the sun, 
 
 Of all his foes, and bow'd his head in death; 
 
 But speedy rose a victor o'er the grave, 
 
 And at his chariot wheels the spoiler dragg'd. 
 
 And reassum'd his ancient rightful throne. 
 
 There still he sits in majesty divine, 
 
 And sways his sceptre o'er the world he made, 
 
 As head supreme, o'er all things to the church, 
 
 That he might life eternal give to all 
 
 The Father chose, and gave him to redeem 
 
 From ev'ry evil, with his precious blood. 
 
 O may this gospel far and wide be spread, 
 And God the Holy Ghost, confirm the same, 
 That faith in Jesus may by hearing come, 
 And chief of sinners pass from death to life, 
 And ow, and to him live, who died for them, 
 T he Just and Holy One, for the unjust. 
 
 Thou, Lord, in sov'reign mercy gave the word, 
 Rich with the blood and labours of thy Son. 
 let the number it proclaims be great, 
 And cause them to and fro with zeal to run, 
 That knowledge of thy way may be increas'd, 
 Till thy salvation shall be known on earth, 
 E'en from the rising to the setting sun. 
 
127 
 
 teach thy servants to divide thy word. j 
 And give to each what to them belong. 
 
 So shall the trumpet give a certain sound, 
 And men be waniM to flee from wrath to come, 
 To that dear man (the Lord from heav'n who is 
 By thee set forth, a hiding place from storms, 
 And covert from the tempest of thy wrath, 
 Who bore that tempest from thy vengeful hand, 
 In body and in soul upon the cross. 
 
 That, and that only, is the joyful sound, 
 Which God for purposes so great doth own. 
 And only they, the joyful sound do know, 
 Who through grace nave believ'd,and so believ'd. 
 As in their hearts to feel, and happily possess, 
 The great and glorious things thus briefly sung. 
 On such the blessing of the Lord doth rest, 
 And he that's blest of him is blest indeed, 
 And shall be blest, the blessed God hath said, 
 With ev'ry good, and life for evermore. 
 Thus blest are they who know the joyful sound. 
 
 But, O my soul, if they alone are blest, 
 Where shall the sinner and ungodly stand, 
 From whom the gospel of our God is hid, 
 Whose minds are blinded, and whose hearts 
 Are harden'd by the god of this vain world, 
 In whose rebellious ways destruction is, 
 And misery great, foreboding wrath to come, 
 Who never knew (in truth) the way of peace, 
 Nor is the fear of God before their eyes. 
 
 If suffer'd thus to die, alas! my soul, 
 
128 
 
 They cannot stand in judgment, God hath said. 
 But sink they must, to endless shame and woe. 
 
 But stay thy hand, thou God of mercy stay, 
 Cut not the fruitless cumb'rers down in wrath, 
 But speak the word of grace, and bid them live, 
 And that blest word for ever shall stand fast, 
 For what thou do'st, thou it for ever doth, 
 Thy will 9 nor love, no changes ever knew, 
 And therefore 'tis, thy saints are ne'er consum'd, 
 But live a life, as endless as their Lord!!.' 
 
 A SOLILOQUY, 
 
 ON THE CRUCITIXION, RESURRECTION, AND ASCEN- 
 SION OF CHRIST. 
 
 »is a man thinketh in his heart, so is he. — Prov. xxiii. 7. 
 
 Think on that solemn, solemn day, my soul, 
 When God his glitt'ring sword of justice 'woke 
 Against the Shepherd of his chosen flock, 
 (Which in his soul the pains of hell inhVd,) 
 And his anointed Son in wrath cut off! 
 
 When earth convuls'd to its deep centre quak'd. 
 And heav'n's bright orb of day in sackcloth clad, 
 Hid his resplendent beams, and three long hours 
 The earth in gloomy darkness veit'd, fasham'd 
 To view the horrid deed, when wicked men 
 The Saviour slew, and hung him on a tree!) 
 When yawning graves gave up the slumb'ring dead, 
 And rocks of adamant were rent in twain, 
 When dire amazement seiz'd the priestly tribe? 
 
129 
 
 Appall'd their hearts, and turn'd their faces pale. 
 To see the temple's gorgeous veil untouch 'd 
 By mortal hands, from top to bottom rent! 
 
 Think, O my soul, what caus'd that tragic scene, 
 And with humility and shame reflect 
 'Twas Sin! that fruitful source of human ills, 
 Which God insulted on his awful throne, 
 And call'd for vengeance on the guilty race! 
 
 But think again, my soul, and wond'ring view, 
 The amazing love of God to guilty man. 
 'Twas wondrous love! — He spared not his Son, 
 But freely for the guilty gave him up 
 To die beneath his curse, the just for the unjust! 
 Herein is love — love passing thought of man, 
 Not that we loved God, but He lovd us! 
 
 My soul with gratitude unfeign'd reflect 
 On him who left (that thou might never die) 
 His inaccessible high throne of light, 
 And in his grace immense, though rich, became 
 Abjectly poor, and had not where to lay 
 His blessed head, though he had all things made, 
 And angels worshipp'd him as Lord of all! 
 This was his right, and his great Father's will! 
 But man dar'd to despise, and to reject, 
 And treat the Lord with scorn, whom heav'n ador'di 
 
 A man of sorrows he became— -Sorrows 
 Such as man ne'er knew, and with grief intense, 
 From God and man, acquainted was his soul. 
 For thus the prophet spake: -'It pleas'd the Lovd to bruise 
 
J 30 
 
 And put his spotless soul to grief profound," 
 
 To make his life an offering for sin, 
 
 Though sin, nor guile, was never found in HimJ 
 
 To men who pluck'd the hair, he gave his cheek, 
 From spitting and from shame, his sacred face 
 He never hid, and to the smiters gave his back, 
 Who plough'd (in wrath) long furrows there, and deep. 
 And in their malice shed his precious blood! 
 
 love unsearchable, than death more strong, 
 Which floods of wrath immense could never drown! 
 
 The law he magnified, and bore its curse, 
 FinishM transgression thus, and made an end 
 Of sin, and for lost man's iniquity 
 Reconciliation made, and brought in 
 A righteousness as lasting as his throne, 
 AVith which the Eternal Father is well pleas'd. 
 In which believing souls are justified! 
 
 Solomon the wise, hath truly said, "as 
 In his heart man thinketh, e'en so he is." 
 Whether (of Christ) his thoughts be good or ill. 
 Then think again, my soul, and think in faith, 
 That he who died upon the accursed tree, 
 And spoiled principalities and pow'rs, 
 Soon burst the barriers of the greedy grave, 
 And sprang victorious from the gates of death. 
 Thus prov'd himself to be the Son of God, 
 With pow'r to give, and take his life again, 
 To save from sin and hell his chosen seed! 
 
131 
 
 What shall I render, O my soul, to God 
 Who £ave his Sou; and to the Son who died 
 (To save from wrath to come, so vile a worm;) 
 And to the Spirit ever blest, who doth, 
 The Father and the Son, to men reveal, 
 One dying/or, the other pard'ning sin, 
 O may I loue^ with heart, and mind, and strength, 
 And yield obedience uniform and free, 
 In newness of the Spirit, as a Son. 
 
 Again, my soul, thy risen Saviour trace, 
 In contemplation sweet (as aided by 
 The inspir'd page) through all the various steps 
 That led from misery supreme, to that 
 Blest height, where thrones and heav'nly pow'rs, 
 Are subject to his sway! The Son of God, 
 With pow'r declar'd, (by rising from the dead) 
 His high commands to his apostles gave, 
 To go into the world, and freely give, 
 What they from him, so freely had receiv'd, 
 To preach his glorious gospel, and baptize 
 In the great name of the great sacred Three, 
 And teach poor sinners sav'd, what to observe. 
 
 As sheep 'mongst rav'nous wolves, he sent them forth 
 Be wise (he said) as subtle serpents are, 
 And harmless as the faithful turtle-dove, 
 And lo! (the omnipresent Saviour said,) 
 I with you present am, in all your straits; 
 As sun and shield always, till time shall end! 
 
 Thus having said, the Saviour God went up, 
 With sound of trump, in majesty divine, 
 
132 
 
 To his high throne, (forerunner of his church) 
 In sight of his astonish'd, favour'd friends. 
 
 Captive he led in chains his vanquish'd foes, 
 And gifts receiv'd for poor rebellious men, 
 That God the Lord might with them ever dwell! 
 O think, my soul, on grace so rich, so free, 
 So sov'reign, suitable, and undeserved. 
 
 Her everlasting gates heavn open'd wide, 
 And him receiv'd with high acclaim, as King 
 Of kings, the Lord of Hosts in battle strong. 
 
 Then rang those hapoy realms with hallelujahs loud, 
 To him wholiv'd despis'd, and died to save. 
 Who soon will re-appear to judge the world, 
 And crown with righteousness divine, all those 
 (Of ev'ry name) who his appearing love! 
 
 Come quickly, come dear friend of sinners lost, 
 And thou, my soul, cleave to thy Lord in faith, 
 And laud him Lord of all, thy only hope, 
 The first, the last, God ever blest, Amen! 
 
 CONCLUSION. 
 
 And now, my reader kind, if truth you know. 
 And truth hath made you free, one boon I ask: 
 Beseech with me, the Spirit of our God, 
 The truths I've feebly wrote to own, 
 That men with one accord may Christ confess, 
 God over all, for ever bless'd, Amen. 
 
is: 
 
 The first, the last, eternally the same, 
 The omnipresent and omniscient God, 
 All potent too, who to the utmost saves 
 In righteousness he speaks, and travels in 
 The greatness of his strength, mighty to save, 
 Thus speaks the prophet of the Lord: Behold! 
 With arm weii fit to role, and hand of might, 
 The Lord our God will soon appear! (to save 
 His own, and crush his stubborn foes) his work 
 Before him is, and with him too, his 'great 
 Reward: He like a shepherd good, shall feed 
 His purchas'd flock, the price of his own blood: 
 (The Almighty Father's sovereign gift of love!) 
 He'll kindly gather in his arms the iambs, 
 And bear them near his heart, from harm secure! 
 With care, and gentleness divine he'll lead 
 Those of his flock belov'd, who are with young, 
 As to himself most dear, and he to them. 
 (For love of God made known, doth love produce. 
 lie lov'd us first, (said John,) and we love him! 
 Creator he of all that lives, or moves, 
 And all at rest, (if such his works contain) 
 In heaven, or earth, or in the deep profound, 
 Who all things doth uphold, and governs well 
 The complicated works of his own hands, 
 Which to his glory tend, who made them all. 
 Where his eternal pow'r is clearly seen, 
 For light ineffable proclaims the God, 
 Who on his works has writ his glorious name! 
 And left rebellious man without excuse, 
 Who do not him confess, the Mighty God, 
 And worship give in spirit and in truth, 
 As thou, Almighty Father, hast ordain'd! 
 To those, who warn'd of God his judgments see, 
 And seek from wrath deserv'd a safe retreat. 
 To such a hiding place he is from storms. 
 M 
 
134 
 
 From tempest dire, a covert sure, and shade 
 Of rocks stupendous, in a weary land, 
 And in a place that's dry, as rivers full 
 Of water, cooling to the thirsty soul. 
 
 But some, through unbelief, make him a rock 
 Of great offence: and on that stumbling stone, 
 In blindness fall, and crush their souls to death! 
 So righteous Father, in thy awful sight, 
 In mercy, and in wrath, it seemed good, 
 Thy truth to hide from men inflate with pride. 
 And unto babes in grace reveal thv son! 
 
 Next may the Spirit of unerring truth 
 Teach saints to know God's love is like himself, 
 Which knows no end, unchangeably the same. 
 From hell Christ did redeem those whom of old 
 He lov'd; and whom in time from sin he calls, 
 To know his name, and put their trust in him. 
 And live his praise before the sens of men; 
 Who though they oft offend, he never leaves 
 But visits with a rod, and makes them mourn, 
 And loathe themselves, for all the ills they've done, 
 So grace, free grace divine, triumphant reigns 
 Through righteousness, unto eternal life, 
 (The sov'reign gift of God as death's the fruit of sin) 
 By Christ the Lord, who liv'd, and dy'd, and rose! 
 
 Nor shall the gates of hell find cause to boast, 
 That to their wish their malice hath prevail'd, 
 Vgainst the flock of Christ! He lives, and they, 
 Who by him were redeem'dand call'd, shall live. 
 Himself hath said; nor can his word e'er fail! 
 I am the Lord thy God, Jehovah said, 
 From Egypt's land of darkness and of toil, 
 My purpose is, that you no God but me 
 Shall know; for none but me a Saviour is! 
 
155 
 
 Vet will God his honor Tindicate and shew 
 That sin he hates, though in a Son most dear, 
 And pleasant child, as Ephraim of old. 
 But while he hates their sins, he will not give 
 His foes their will, nor banish those he loves. 
 Repentance kindles, and his bowels move, 
 And earnestly he doth remember those 
 'Gainst whom he speaks, and their backslidings heals- 
 
 Such are the ways of God! so far above 
 The ways of men; e'en those who know his name, 
 Who oft through pride, unknowing of themselves, 
 Self will'd, and emulous of human praise*, 
 (Regardless of his will, who says, forgive, 
 Restore, and to your arms receive, and love 
 Confirm; as I, for sake of him who died, 
 Have done!) — they say, stand by, we holier are 
 Than thou, and scorn to own, as one of them 
 The soul once fall-n, though now restor'd and heal'd. 
 And all to feed the pride of prudes, or men 
 Who little know of God, or of his gracious ways, 
 But show too plain, (though unawares I hope,) 
 Their tender mercies cruel, like th> unjust; 
 But thanks unfeign'd, and praise to God is due, 
 All are not thus; there are, and not a few, 
 Whose bosoms with compassion burn, to those 
 Whom grace immense, recalls from ways of sin, 
 Such honor God, and not disgrace themselves! 
 
 Once more with me entreat, ye friends of truth, 
 That Zion's King, w ould own my last essay, 
 That humble subjects of his grace may learn, 
 (From him who taught, as none beside e'er did) 
 To see his will, in his appointments wise, 
 And be baptiz'd, as those who have believ'd, 
 And tasted that the Lord is good indeed! 
 
136 
 
 One Lord, one Faith, and one Baptism thus. 
 
 Through grace receivM, they love, possess, and own, 
 
 And like their Lord, all righteousness fulfil^ 
 
 And as he strength affords him glorify, 
 
 To put to silence those who evil speak, 
 
 of his good ways, the ways of truth and grace. 
 
 Thus own'd of God, my efforts can't be vain, 
 Nor labour lost, in Jesus' righteous cause. 
 Tho' some with high disdain, incds'd in steel 
 And adamant, my feeble strokes may scorn, 
 And in their rampant pride, snuff up the wind 
 Of pestilential errors poisonous breath, 
 And set their mouths 'gainst heav'ns eternal Kin-! 
 1 ill he, or in his mercy, or his wrath, 
 Their rebel souls subdue beneath his feet. 
 
 All knees to him must bow — all tongues confess, 
 That he is Lord of all his hands have made, 
 To his high glory, who hath thus decreed, 
 And set him King of kings, on Zion's hill! 
 Ye sons of men be wise and kiss the Son, 
 Lest haply ye his kindled wrath should (eel, 
 And perish from his ways, beneath his rod. 
 Thrice bless'd are they, by grace, who in him trust. 
 And on him live, devoted to his will. 
 
 O may the author of these broken thoughts, 
 And all who read the same, or love the truths 
 Therein contain'd, be guided in his strength. 
 (Through evil fame, and good report,) unto 
 Kis holy habitation in the skies, 
 His blissful face in righteousness to see, 
 And bear his likeness, fully satisfied, 
 And God, through endless days, be all in all! 
 
To those who have read the preceding page.' 
 
 Pkrmtit me, my reader, at the close of this little, 
 but, I hope, not unimportant work, inasmuch ns it 
 treats of things relating to, and inseparably connect- 
 ed with the never dying soul: and what shall it profit 
 a man if he gain the world and lose it? verily nothing: 
 per (it me then, I say, respectfully and affectionately 
 to ask you, what have been your feelings and reflec- 
 tions on the perusal of the foregoing pages? Have 
 they been of that nature, as to make self and sin more 
 loathsome, and Christ Jesus, the Lamb of God, who 
 died the just, for the unjust, and in whom all the pro- 
 mises of God are yea and Amen, more precious, or at 
 least, more desirable? The judgment of my readers 
 will be very various, no doubt. Some, it is feared, 
 will treat what has been advanced with scorn, as, in 
 all probability, they do the word of God itself, from 
 whence my various matter is drawn. The plainness 
 of its dress — the want of those fascinating embellish- 
 ments, that the wisdom of this world furnishes, offends 
 what they vainly consider their refined, but which is, 
 in truth, their vitiated taste. A precious Saviour has 
 always been disallowed of men, though chosen of God, 
 and precious to him that believes, and the ti;uth of 
 God, and the ordinances of God, and the people of 
 God, and every thing that does, in truth, belong to 
 the spiritual kingdom of Christ Jesus, has always 
 been lightly esteemed by men dead in sin, but whatever, 
 under a shew of religion, is of man's device, is palat- 
 able to men. And such would do well to consider, 
 that he who scorns the truth, as it is in Jesus, must 
 bear his burden. If such, like Pilate, should say, 
 
138 
 
 W hat is truth? I will answer in the language of the 
 inimitable Cowper — 
 
 "What's that which brings contempt upon a book 
 And him who writes it? 
 
 Tell me — and 1 will tell thee what is truth. 
 
 Others of my readers, whose minds are blinded with 
 error and prejudice, by the agency of Satan, "the God 
 of this world" — 2 Cor. iv.4. — shut their eyes against 
 the light, like the moles and the bats, when involun- 
 tarily brought before the splendor of the meridian 
 sun, and the shafts of truth, (though drawn from the 
 quiver of God,) being thrown by such a feeble hand, 
 rebound from their adamantine hearts, as the blunted 
 spear from the impenetrable shield of Achilles, or 
 scales of leviathan — but whoever hates and shuns the 
 light, is in imminent danger of stumbling on the dark 
 mountains — Jer. xiii. 16. — and whoever mocks at 
 God and truth, is in danger of having his bonds made 
 strong — Isa. xxvi. 2£. But I would fain hope, that 
 he who opens the eyes of the blind, and breaks the 
 obdurate heart, may in some happy instances bring 
 down the proud looks of the scorner, and cause the 
 blind, (who grope for the wall at noon day — Isa. lix. 
 10.) to see out of obscurity and out of darkness, and 
 whenever such see a little, though only men (as it 
 were) as trees walking, they will covet more, and pray: 
 O Lord, open thou mine eyes, that I may behold the 
 wonders of thy word — happy men, who from the 
 heart so pray^-they will not abide in darkness, for 
 the Lord leadeth the blind by away that they know- 
 not, and makes darkness light before them — Isa. 
 xlii. 16. — and to accomplish such glorious ends, I 
 feel happily persuaded, that no instrument or n cans 
 can be weak in His hands, who ordaineth strength 
 (even) in the mouth of bahes, to perfect praise, and 
 still the enemy and the avenger. — Ps. viii. 9. 
 
139 
 
 At any rate, I hope, that through an unction from 
 the Holy One, poor sinners, under the awakening in- 
 fluence of the Spirit of God, will find something in 
 these pages, that will say to them (as an index point- 
 ing to him who died without the gate) this is the way, 
 walk ye in it — and which may encourage them to 
 "Stand still and see the salvation of God." 
 
 "Stand still, says one, that's easy sure, 
 
 ' Tis what 1 always do: 
 Mistaken soul, be notdeceiv'd, 
 
 This is not meant for yuu. 
 
 "Not driv'n by fear, nor drawn by love. 
 
 Nor yet by duty led, 
 Lie still you do, and never move, 
 
 For who can move that's dead. 
 
 "But for a living soul to stand, 
 
 By thousand dangers scar'd, 
 And fell destruction close at hand, 
 
 that indeed is hard." Hart. 
 
 And while I would cherish a hope, that such cha- 
 racters as I have already named, may be benefited by 
 what they are here presented with, I would also hope, 
 that such as have tasted that the Lord is gracious, 
 who may condescend to peruse my treatment of the 
 foregoing subjects, whatever may be their exercises, 
 or present state of mind, whether on Pisgah's mount, 
 or in the valley of humiliation, or if so unhappy as 
 to be in the ditch, where their own clothes abhor 
 them, I hope I say, that they may find good. I am 
 fully persuaded, that however feeble the execution of 
 this little work, there is something that is suited to 
 most cases, that each may have their portion in sea= 
 son, through the good will of him, whose blessing 
 maketh rich, and addeth no sorrow therewith. I hope 
 therefore that these efforts of my pen (though feeble) 
 will not be in vain; but that hereby a dear and almigh- 
 
14'J 
 
 I 
 
 ty Redeemer may appear with new charms, as "the 
 chiefest often thousand and altog< ther Imply, Gain 
 has never been my object; but to do s*ood by the pro- 
 mulgation oi' divine truth. And al{ho' the diction of 
 this little production may not to some be the most 
 pleasing, being homely, yet it may be I he most pronto- 
 able; "words easy to he understood, ace certainly the 
 best words to convey religious truths in, For "to the noor 
 the gospel is preached," and for them aiso it is wrote. 
 
 No pretensions are here urged to any thing beyond 
 theological correctness, at least, that approximation to 
 correctness which, while it solicits a friendly correc- 
 tion, challengeth a hostile refutation,. 
 
 As to the poetic pieces, (if they will bear such an 
 appellation) 1 will only say the same as of the prose, 
 that they contain scriptural ideas, gospel truths, and 
 sound experience, anil like the prose, have afforded 
 me both pleasure and profit in the composition, and 
 my hope is. that my readers may reap the same ad- 
 vantage; and in that hope I will close, with a few 
 lines of the truly excellent and well instructed Mr. 
 Hart, of whom his biographer has truly said, "He 
 preached Evangelical truths practically, and practi- 
 cal truths Evangelically." 
 
 "And now the work is done, 
 "Without much pains or cost, 
 The authors merit none. 
 And therefore none his boast; 
 He only claims vvhate'ers amiss* 
 Alas! how great a share is his. 
 
 "Some time it took to beat, 
 
 And hunt for tinkling sound, 
 
 But th* rich savory meet 
 
 Was very quickly found: 
 
 For ev'ry truly christian thought, 
 
 Was by the God of Jacob brought." 
 
 Even so, Jimen^ 
 
 FINIS. 
 

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