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ther indeed can be, and to be carnally minded is death." Again, “Christ came to save sinners, &c. of whom I am chief." Now to take these expressions together just as they stand, you might prove that Paul was one of the worst of men, in the way to death, and at the same time one of the best apostles, in the way to life, &c. Though Paul saith, I am carnal, sold under sin, yet it cannot be that he was speaking of himself, as a holy apostle; but was describing or rehearsing the language of one under the law, as you may see, Rom. vii. 1: "I speak to them that know the law," &c. But chap. viii. 1, 2, Paul saith, "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit, for the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." And now, if Paul was made free he could not be groaning under bondage at the same time, unless you can reconcile liberty and slavery together. Paul saith in one place, "I robbed other churches." Now to take this passage just as it stands, you might prove that Paul was a robber; if so, would not the government hang him if he was here, as they hang robbers, &c.

And to take any particular passage you may prove almost any doctrine, if it be not taken in connection with the context, or general tenor of scripture. But as the Bible doth not plead for sin, but condemneth it, commanding us to be holy in heart and life, &c., therefore we should not plead for sin as though we loved it, and rolled it under our tongue as a sweet mor. sel, but should be scripturians or Bible men; for Paul telleth the Romans, to whom some think Paul made allowance for a little sin, inferring it from the 7th chapter; but, by the by, they should remember that Paul talketn thus, "being justified by faith, we have peace with God," chap. v. 1: vi. 18-22, he saith, "Being made free from sin," &c. and being now made free from sin, &c. Well, says one, what next? Answer: Any person by reading the epistles of John may find a sufficiency of proof to convince any candid mind that the doctrine of Christian perfection in love, is a Bible doctrine. Query: How far can a man be perfect in this life? Answer: A man may be a perfect sinner by the help of Satan, and you cannot deny it. Now, if a man can be a perfect sinner, why not a perfect saint? Shall we not allow as much power to God to perfect his children in his own nature, which is love, a the devil has power to perfect his in sin? &c. But, says one, answer the former question, and likewise, who ever attained what you are talking about? Very well: I'll tell you; I think a man cannot be as perfect as God, except it be for men in our sphere, as God is for God in his sphere; for absolute perfection belongs to God alone; neither as perfect as angels, or even as Adam before he fell, because I feel the effect of Adam's fall; my body being mortal is a clog to my soul, and frequently tends to weigh down my mind, which infirmity I do not expect to get rid of until my spirit returns to God. Yet I do believe that it is the privilege of every saint, to drink into the spirit and nature of God: so far as to live without committing wilful, or known, or malicious sins against God, but to have love the ruling principle within; and what we say and do, to flow from that divine principle of love within, from a sense of duty, though subject to trials, temptations and mistakes at the same time; and a mistake in judgment may occasion a mistake in practice-I may think a man more pious than he is, and put too much confidence in him, and thereby be brought into trouble. Now such a mistake as this,

and many other similar ones I might mention, you cannot term sin with propriety; for when Eldad and Medad prophesied in the camp, Joshua mistaking in his judgment, thinking they did wrong, occasioned a practical mistake, requesting Moses to stop them, &c., which was not granted. Observe, one sin shut Moses out of Canaan, of course one sin must have shut Joshua out. But as God said, Joshua wholly followed him, and wholly not being partly, and as he entered Canaan from that circumstance, I argue that a mistake following from love is not imputed as a sin. Again, as we are informed that Christ was tempted in all respects like as we are, Heb. iv. 15, yet without sin, and can be touched with the feeling of our infirmities, &c. Again, as we are commanded, James i. 2, to count it all joy when we fall (not give way) into divers temptations. And if the devil, or wicked men tempt me, and I reject and repel the temptation with all my heart, how can it be said that I sin? Am I to blame for the devil's conduct? I can no more prevent my thoughts than I can prevent the birds from flying over my head; but I can prevent them from making nests in my hair. Some people expect purgatory to deliver them from sin; but this would, methinks, make discord in heaven. Others think that death will do it. If death will deliver one from the last of sin, why not two, why not all the world by the same rule? So Universalism will be true, and death have the praise, and Jesus Christ be out of the question? But death is not called a friend, but is styled an enemy, and it does not change the disposition of the mind. All that death does is to separate the soul from the body; therefore, as we must get rid of the last of sin, either here or hereafter, and as but few in America allow of purgatory, I suppose it must be here. If so, then it is before the soul leaves the body, consequently it is in time, of course before death. Now the query arises, how long first? Why, says one, perhaps a minute before the soul leaves the body. Well, if a minute before, why not two minutes, or an hour; yea, a day, a week, a month, or a year, or even ten years before death-or even now? Is there not power sufficient with God, or efficacy enough in the blood of Christ? Certainly the scripture saith, all things are now ready; now is the accepted time, and behold now (not to-morrow) is the day of salvation. To-day if you will hear his voice. Remember now thy Creator in the days, &c. And there being no encouragement in the Bible for to-morrow, now is God's time, and you cannot deny it, &c. Observe examples: "By faith Enoch walked with God (not with sin) three hundred years, and had the testimony that he pleased God," Gen. v. 22. Heb. xi. 5; and Caleb and Joshua wholly (not partly) followed the Lord, Numbers xxxii. 11, 12. Job likewise, God said, was a perfect man, and you must not contradict him; and though Satan had as much power to kill Job's wife, as to destroy the other things, (as all except Job's life was in his hands,) but he thought he would spare her for an instrument, or a torment, Job i. 12-22, and ii. 9, 10. David was a man after God's own heart, when feeding his father's sheep, not when he was committing adultery, 1 Sam. xiii. 14, and xvi. 7—11, 2 Sam. xii. 13. Zacharias and Elizabeth were both righteous before God, walking in all the commandments, &c., blameless, Luke i. 5, 6. Nathaniel was an Israelite indeed, in whom there was no guile, &c., John i. 47. John speaking of himself, and those to whom he wrote, says, "Herein is our love made perfect, and perfect love casteth out fear." 1 John iv. 17, 18. Again, of the seven churches of Asia, five had some reproof, but two had no

reproof at all, Smyrna and Philadelphia; why not if they had a little sin. The latter was highly commended, (Rev. ii. 8, 9, and iii. 7,) and so on, &c.

Query-Must we not get rid of all sin before we go to glory? Do not we feel desires for it? Did not God give us those desires? Does not he command us to pray for it? Should we not look in expectation of receiv. ing? God help thee to consider without prejudice the above impartially, as a sincere inquirer after truth, let it come from whom it may, intending to improve conscientiously, as for eternity: Amen. Says one, do you think a man can know his sins forgiven in this life, and have the evidence of his acceptance with God? Answer: We are informed, that Abel had the witness that he was righteous, Gen. iv. 4, Heb. xi. 4. Enoch had the testimony, v. 5. Job said, "I know that my Redeemer liveth," (Job xix. 25,) and “though he slay me yet will I trust in him." David said, "Come unto me all ye that fear the Lord, and I will tell you what he hath done for my soul." "As far as the east is from the west, so far hath the Lord separated our sins from us." Psalm lxvi. 16. Peter said, (John 21,) "Lord, thou knowest that I love thee." John saith, "He that believeth on the Son of God hath the witness in himself," 1 John v. 10. Matt. i. 21, "Jesus shall save his people" (not in, but) " from their sins." Again, (John iii. 8,) "the wind bloweth where it listeth, and thou hearest the sound thereof," &c.; "so is every one that is born of the spirit." The wind, though we do not see it, we feel and hear it, and see the effects it produces, it waves the grass, &c. So the Spirit of God, we feel it, it gives serious impressions, and good desires within our breast for religion. Again, we hear it-an inward voice telling what is right and what is wrong and the more attention one gives to the inward monitor, the more distinctly they will hear the sound, till at length it will become their teacher. Again, we may see the effect it produces-some that have been proud and profligate, get reformed and become examples of piety; which change, money could not have produced, &c. Says one, I will acknowledge the ancients could talk of the knowledge, but inspiration is now done away; therefore, it is nonsense to expect any such thing in this our day. Answer: We read (Jeremiah xxxi. 33, 34) of a time when all shall know the Lord from the least to the greatest. Now, if there hath been a time past, when people have known God, and a time to come when all shall know him, which time is not yet arrived, (Isa. xi. 9, Heb. ii. 14;) why may not people know him in this our day? Nature has not changed, nor God; and if matter still can operate on matter, why not spirit upon spirit? Some people are so much like fools, that they think they are not bound in reason to believe any thing except they can comprehend it. This idea centres right in atheism; for the thing which comprehends, is always greater than the thing comprehended: therefore, if we could comprehend God, we should be greater than he, and of course look down upon him with contempt; but because we cannot comprehend him, then according to the above ideas we must disbelieve and reject the idea of a God. The man who so acts, supposes himself to be the greatest, he comprehending all other men or things, and of course he is God; and many such a god there is, full of conceit.-Observe, I can know different objects by the sensitive organs of the eye, ear, &c., and tell whether they are animate or inanimate; and yet how my thinking power gets the idea, or compre

nends the same through the medium of matter, is a thing I cannot comprehend; yet it being such a self-evident matter of fact, I must assent to the idea, &c. But, says one, who knows these things in this our day? Answer: The Church of England prayeth to have the thoughts of their hearts cleansed by the inspiration of God's Holy Spirit; and with the Church of Rome, acknowledgeth what is called the Apostle's Creed, a part of which runneth thus: "I believe in the communion of saints, and in the forgiveness of sins." Again, the above ideas are in the Presbyterian Catechism, which saith, "that the assurance of God's love, peace of conscience, and joy in the Holy Ghost, doth accompany or flow from justification, adoption, and sanctification in this life," (not in the life to come.)

Agreeably to the above, the Baptists, when going to the water, tell how this assurance was communicated to their souls, and when, &c. The Quakers likewise acknowledge that the true worship is in spirit, (not in the outward letter,) and in truth, (not in error;) and many other proofs might be brought, but let one more suffice, and that is in your own breast. You feel the witness and reproof sometimes for doing wrong; now why may we not, on the principles of reason, admit the idea of a witness within likewise of doing right; also of pardon from God through Christ, and acceptance. And now I have as good a right to dispute whether there were any such land as Canaan, as you have to dispute revealed religion; for if I credit it, it is by human information, and you have as strong proof about revealed religion. And such proof as this in other affairs, in com. mon courts of equity, would be allowed, and you cannot deny it.

REFLECTIONS

ON THE

IMPORTANT SUBJECT

OF

MATRIMONY.

"Marriage is honorable in all, and the bed undefiled. But whoremongers and adulter ers God will judge."-Heb. xiii. 4.

VARIOUS are the opinions with regard to the subject before us. Some people tell us it is not lawful for men and women to marry, and argue thus to prove it: "It is living after the flesh; they that live after the flesh shall die, (by which is meant separation from God;) therefore they who live together as husband and wife shall die." Now the premises being wrong, the conclusion is wrong of necessity; for living together as husband and wife is not living after the flesh, but after God's ordinance: as is evident from Matt. xix. 4, 5, 6-" And he answered, and said unto them, have ye not read, that he which made them at the beginning, made them male and female, and said, for this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh? Wherefore, they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder."—In these words Christ, our great lawgiver, refers to Gen. ii. 24; which at once proves, that the paradisaical institution is not abrogated. From the beginning of the world until the words of the text were written, people lived together as husband and wife, and had divine approbation in so doing; as is easily proven from the word of God. Some people have an idea that we cannot be as holy in a married as in a single state. But hark! "Enoch walked with God, after he begat Methuselah, three hundred years, and begat sons and daughters." (Gen. v. 22, Heb. xi. 5.) Now if Enoch under that dark dispensation could serve. God in a married state, and be fit for translation from earth to heaven, why may not another person be equally pious, and be filled with "righteousness, and peace, and joy in the Holy Ghost" under the Gospel dispensation, according to Rom. xiv. 17?—But admitting it is right for common people to marry, is it right for the clergy to marry? Answer: I know that too many think it is not, and are ready to conclude that whenever "a preacher marries, he is backslidden from God;" hence the many arguments made use of by some to prevent it. When I hear persons who are married trying to dissuade others from marrying, I infer one of two things: either that they are unhappy in their marriage, or that they enjoy a blessing which they do not wish others to partake of. The Church of Rome have an idea that the pope is St. Peter's successor, and that the clergy ought not to marry. But I would ask,

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