ANSW. I do not agree with my friend Rowland in these affertions. Providence must have a hand in all this. If a man fubfcribes to a meeting, God must give him money and inclination. The gold and filver is the Lord's, and so is a heart to do good therewith. A man cannot pay tithes unless God enable him to keep a farm, give him crops, and a good market. And, if he pays his debts, God's providence must favour him; for Mofes fays, it is God that gives him power to get wealth. Read Deut. Chap. viii.

QUOT. "Where I preach one fermon upon Juftifica❝tion, I hope I fhall preach half a dozen upon Sanctifi❝cation."

ANSW. If you were to preach twelve dozen, Sir, upon the subject, unless you are more explicit than you are in this, there is not a foul living that would understand your meaning. Without a distinction in the founds, we cannot tell what is piped or harped. A man may as well preach upon Multiplication as Mortification, unless he gives us the explication or fignification.

What I have here quoted is pretty nearly all the matter that is drawn from the text. The other parts will hardly bear tranfcribing. "Smiting the empty

fugar-tub, which makes a famous fine found-Send"ing the cleanly person into the pigs pound-The card-player's dexterity at the fight of friend Row

"land-And the man in a comfortable frame tumb❝ling over the threshold, drunk, into the meeting," (which I take to be an oblique throw at the comforts of the Gospel)—are things that will not bear public inspection: and therefore, to let friend Rowland know that I bear lighter upon his folly than he does on my character, I only touch them. But, if he proceeds with his falfe charges and unjust flander, I may in time fend the whole of them forth, and my diffection of them-for be that fins openly, is to be rebuked before all, that others may fear. And I ask farther, Whether the above-mentioned stories can be called found speech, that cannot be condemned; or, Speaking as the oracles of God, or doing the work of an evangelift? By no means. And I think friend Rowland himself was aware of this; otherwife, why should he threaten me with a profecution for a libel, but from a consciousness that what he has faid in fecret would not bear the house-top?

To conclude, friend Rowland. Should you, at any future period, happen to come out of any street or lane, and unexpectedly clap your eyes upon me, as you once did by St. Paul's Church, do not leap up and run from me at that diftracted rate you then did. Never fly, Sir, unless you are purfued. As yet I do not understand the way in. which you go; and, till I do, you may depend upon it that I never shall become a follower of you: The wisdom of the wife is to understand his way.

That

0

That you may difcover lefs pepper, and more purity; lefs beat, and more holiness; that you may perform more good works, and fay lefs about them; that you may part with your tea-table stories for heavenly tidings, and your old wives fables for Gospel doctrines; that you may found the Gospel trumpet more, and your own trumpet lefs-is the defire and prayer of him who frankly forgives you all that is past, and hopes to take patiently all that's to come.

WM. HUNTINGTON, S.S.

A WORD

A

WORD TO THE READER.

CHRISTIAN READER,

THOU

HOU art here prefented with another Difcourfe on the old Subject; which I believe will ever be the controverfy of Zion, as long as freeborn fons and bond-children are together. It began between Cain and Abel; it appeared in Noah's family; in Sarah and Hagar, Ifhmael and Ifaac; between Efau and Jacob; between the Apostles and the Jewish Scribes; and it will be ended when the lamp of the Law (Prov. vi. 23.) affords no oil to the foolish virgins, and when the lamp of Salvation will burn (Ifa. lxii. i.) to eternity in the hearts of the wife.

If my Reader be one of Paul's " living epiftles, "known and read of all men;" on the fleshly tables of whose heart the Spirit of the living God has written the laws of Faith, (Rom. iii. 27.) Truth, (Mal.ii.6.) Love, (Rom. xiii. 10.) and Liberty, (James, i. 25.) he will know by happy experience what Paul means by the Law's being abolished, 2 Cor. fii. 13. He will feel and enjoy the bleffed effects of it in his own experience:

experience; by finding revealed wrath, and his carnal enmity; legal bondage, and fervile fear; the dread of damnation, and a train of torments; the galling yoke of precept, and the terrifying fentence-abolifhed from his heart, blotted out in the Saviour's atonement, and banished from his foul by the wonderful operations of the Spirit of Love, which cafteth out all fear, and which is the fulfilling of the Law. Such a foul, once shut up in unbelief, and now enlarged by the Spirit of Liberty, will prize the Saviour's yoke, and understand the Apoftle's meaning, and none else. Such a foul is delivered from the deftroying power of the Law of Sin, and from the penal power of the Law of Death: "Sin fhall not have dominion

over you; for you are not under the Law, but "under Grace." Nevertheless, we being born under the Law, and fhut up under it, and being habituated to a legal way of working for life, we are prone to lean this way, when we lofe fight of our intereft in Chrift. This Satan is aware of. Hence it is that he has furnished the world and pestered the church from age to age with minifters to revile the Gospel, and cry up the Law; traducing the former as a licentious doctrine, and extolling the works of the latter as confummate holinefs: whofe work is to beguile the unstable, entangle the unwary, deceive the fimple, and call passengers (back to the Law) who go right on their way. For my own part, I never knew a child of God yet, who stood fo faft in his li

berty.