TRIAL. The principal part of the teſtimony againſt the priſoner.

MARTIN, the conſtable. A warrant came into my hands to arreſt Sweeting the priſoner, at the bar; on the way to his houſe we met Quimby and two more men ſhaving ſhingles—we had rum with us—we drank with them—they aſked, if we wanted more people; and they went with us. As we were on the way a man met us, and I ſaid, he had been and given Sweeting warning. In the evening as I went towards his houſe a 〈◊〉 met us and ſaid, Who is there? We made no anſwer, but proceeded to his houſe, and found the doors ſhut—I demanded entrance, and his wife opened the door, and ſaid Sweeting was not there. I lit a candle, but not finding him, ſaw by the ſnow he had gone out at the back door into a piece of wood near by—we followed; and I ſaw him ſtanding upon a rock—I made up towards him, behind him, and ſtruck at him, and ſaid you are my priſoner; but it being dark and ••• ing a mitten on my hand, whether I touched him I can't ſay. He jumped off the rock—I called for help—he was ſoon caught, they fell down, and I fell on them: He ſaid I will give up. I bound him, we found Quimby was wounded—he was brought into the houſe and laid down. Sweeting ſaid if the man is hurt? I hurt him with my fall: I would not have hurt him had I known it was Quimby. Said I, then you meant to kill ſomebody. Queſt. By court. Where was the de ••• ſed, Quimby? Anſ. When I ſtruck at 〈…〉 he was along with the others. Court, did you call on Quimby for aſſiſtance? Anſ. I called on all the people preſent. Court, was Quimby wounded when you made Sweeting a priſoner? Anſ. I can't tell—I called for aſſiſtance—I did not call on Quimby in particular. Court, did the priſoner know that you was an officer? Anſ. I can't ſay. Court, was you then in the diſtrict of which you was choſen conſtable? Anſ. I don't know. Court, look at the warrant, if it is the ſame you took him upon? Anſ. Yes, Court, what time in the evening was it? Anſ. About eight o'clock. Court, did the priſoner know you had a warrant againſt him? Anſ. I don't know. Court, how happened it you had ſuch a number? Anſ. The plaintiff who took out the warrant againſt the priſoner, ſaid he would get a number to go along with me. Court, did you agree theſe men ſhould go with you? Anſ. In anſwer to the plaintiff, I ſaid very well. Court, was it dark, how could you know Sweeting; did he ſay any thing when he met you before you went into his houſe? No. I knew him by a frock he had on. Court, when you made him a priſoner did you tell him on what account? No. How long did he ſtand on the rock? Anſ. He went of immediately. Queſt. How long was it before Quimby and the priſoner were clinched! Anſ. Immediately. Queſt. When they fell which way did their heads full? Anſ. Towards the rock Court, did the priſoner retreat when you touched him on the rock? Anſ. He jumped off immediately. Queſt. When Quimby and the priſoner lay on the ground did the deceaſed complain? Anſ. No. What anſwer did the priſoner make after it was found Quimby was wounded? Anſ. He ſaid if I had known it was Quimby I would as ſoon have killed my own brother.

Juſtice, who iſſued the warrant. Queſt. Did you give out this warrant againſt the priſoner? Yes, Are you a juſtice of the peace? Yes. Has the witneſs now delivered much the ſame teſtimony as he did before you? Anſw. I think he has; I don't perceive any material difference.

Withey, Martin deſired me to go with him at the time that has been mentioned. Queſt. Did he acquaint you with the buſineſs? Anſ. He ſaid he was going to take Sweeting for ſtealing. On coming near his houſe, we met a brother of the priſoner in the road—we had a ſcuſſle with him—then went to his houſe—finding the doors ſhut, we threattened to break the door—we went in but did not find him—I ſaw him before he was on the rock. Court, what then happened? Anſ. I heard Martin ſay, he was his priſoner. Did you ſee Martin touch him? Anſ. No. I ſaw them living on the ground or ſnow. Court, had the priſoner any thing in his hand? Anſ. I ſaw not any thing. Court, what words did Martin uſe when he made him a priſoner? Did he ſay, In the name of the people of the ſtate of NewYork, he was his priſoner? Anſ. I can't ſay I heard any more, than that he was his priſoner. Queſt. How many perſons were preſent round the rock? Anſ. I think four. Queſt. Did you ſee Sweeting run? Yes. I ſaw him running towards the road.

Waterman, I was with them going towards the houſe, and heard ſomebody hail, Who comes there? by the time I came up, they had juſt got up out of the ſnow. Queſt. Did you ſee any man touch Sweeting on the rock? No. I did not. Queſt. How many perſons were preſent? Anſ. Four. Queſt. did Martin order them to come on, in the name of the people? Anſ. He ordered them to come on, but not in the name of the people.

Pratt. Queſt. Did you ſee Martin uſe any endeavors to take Sweeting? No. Queſt. Did Martin ſay he had a warrant againſt him? No. Queſt. How near was Martin to the rock on which Sweeting ſtood? Anſ. I have been there and by the track in the ſnow, I think about ſix feet. Queſt. Was it poſſible for Martin to reach him? No, it was not.

〈◊〉 , I was preſent when the priſoner was on the rock. Queſt. Did the priſoner make towards Quimby? I think not, but made towards the road, when Quimby came up and ſeized the priſoner, they both fell and Martin on the top—I thought I ſaw the arm of the priſoner move backward and forward as if ſtriking the deceaſed. The priſoner declared he heard Martin was coming to ſearch for ſtolen goods—that Baily had been and given him notice that they were coming.

Magee. That when we met them on the road. Court, Relate the matter reſpecting the taking the priſoner. I ſaw him on the rock, and heard him ſay he would kill the firſt man that ſhould touch him. Martin went up behind him, and ſtruck at him, and ſaid he was his priſoner, and I thought I heard the blow, and that Martin touched him, but I am not certain; I ſaw the arm of the priſoner moving as obſerved before; I ran up and ſeized the priſoner by the throat and put my knee upon his head and Martin took the knife 〈◊〉 of the hand of the priſoner—then they took hold of Quimby, who ſaid he was wounded. I ſaid ſecure the murderer. Sweeting ſaid, the Lord knows how it was done: I think he muſt have fallen on the knife. I did not know him in the dark—had I known him, I would not have hurt him—I would as ſoon have killed my own brother.

THE attorney-general, and the counſel for me agreed they would not argue the cauſe; but that I might ſpeak for myſelf to the jury. I had been told by my counſel, not to ſay any thing—they would manage the buſineſs. I therefore depended wholly on them, and did not challenge any of the jury, nor aſk the witneſſes any queſtions.

I conclude the evidence being ſo different from what my counſel I expected, and from what they had been informed it. Would be, that they 〈◊〉 fed the cauſe muſt be againſt me, and that it appeared a murder of ſuch a black and horrid nature, and evidently committed with the greateſt degree of 〈◊〉 and premeditation, that like honeſt men they were unwilling to hurt their characters with ſuch a bad cauſe, and therefore abandoned me in the moment of ſurprize, and left it to my own management as to making my defence.

I conceive the providence of God over-rules even in the ſmalleſt tranſactions if men in this world, and that it is to be my fate to die in this way, as a puniſhment for my ſins and a warning to others. My counſel, tho' eminent and learned, did not make the defence which I expected. I know not, to what it can be imputed, better than an over ruling hard of Providence, that they did not make ſome defence. We read of the counſel of Ahithophel being by God turned into fooliſhneſs. It can't then be ſtrange to ſuppoſe that God now over-rules the affairs of men.

On teſtimony like this, it would not be ſtrange to hear counſel remark—that it muſt be very extraordinary, that a witneſs in a dark night, at ſome diſtance, in a hurry, purſuing a man, in a deep ſnow, with a hard cruſt almoſt ſufficient to bear a man, ſhould ſee Martin lift his hand to ſtrike at me to make me a priſoner; but it is more extraordinary, that under theſe circumſtances with the addition of the hallowing and yelling they made, a witneſs could think he heard the blow of Martin's hand ſtrike me? What mortal on earth unprejudiced, could better himſelf to believe that the ſound of Martin's mi •• en againſt my •• ock could produce a ſound to be heard above this yelling and the • ound of travelling in ſuch a ſtiff ſnow? Is it now alſo very extraordinary that witneſſes under theſe circumſtances could think they ſaw my arm moving backward and forward, as if ſtriking the deceaſed: as they ſay it was all done immediately And, I think it was ſaid in court. I flew upon Quimby, tho it has been; ſaid by them he was upon me. If then they ſaw the arm of the uppermoſt man move, It was not mine. If they ſaw either move it muſt be difficult 〈◊〉 not impoſſible to determine which, (under 〈…〉 ſtances before mentioned) and conſidering we were both buried in the depth of the ſnow. Would it not have deſerved a moment's thought whether a party of men having a lawful warrant and though cloathed with the authority of law, getting drunk and committing a riot, ought not to leave a doubt on the mind whether full faith and credit ought to be placed upon their teſtimony in a cauſe of life and death; and of the truth of ſo many circumſtances related by them, happening in their heat and zeal; fomented by many extraordinary circumſtances, and plentiful draughts of rum, which they ſaid they had with them? Is it the common practice of a conſtable to collect ſuch a number, to execute a triſling warrant—to come in ſuch a riotous manner, with an intention to break doors, to take a man priſoner dead or alive?

If this is law, yet it muſt leave a ſuſpicion, that thoſe perſons when called as witneſſes reſpecting their own tranſaction, do not feel that coolneſs and calmneſs which witneſſes ever ought to feel in matters of ſuch importance.

Addreſs to the Public.

I Whiting Sweeting, of Stephentown, in the county of Albany, in the ſtate of New-York, being about to paſs through the dark and gloomy regions of the ſhadow of death; and having • ut a few days more to ſpend on this ſide eternity, before my departing ſpirit muſt be before the throne of God, joining the choir of angels and the ſpirits of juſt m • n made perfect ſinging and ſhouting forth hallelujah, in praiſe of redeeming love—or before it ſhall receive the ſhocking and heart-rending ſentence of, depart ye curſed, into everlaſting fire, there to take up a long and everlaſting habitation—where the wheels of time ſhall roll away thouſands and millions of years, and yet be but beginning, and where a ſingle drop of water will not be afforded to the tongue ſcalded and forever ſcalding with the intenſe heat of the flames; I have thought it my duty to write a few lines to leave for the benefit of my family, and the world of mankind; deſiring that what I write, together with the view of the ſituation of the writer, may be a means of awakening your attention to the ſerious and ſolemn conſideration of death, judgment, and eternity. And of remembering your Creator in the days of your youth, before the evil days come, when God ſhall aſſume his throne of •• tribution, and take venegeance on them that know not God, and obey not the goſpel of our Lord Jeſus Chriſt, but live as regardleſs of God and of his holy law, as if they were not poſſeſſed of immortal ſouls, to ſave or loſe. I am conſcious to myſelf, I have undertaken this work, and been led and induced thereto, from a ſeeing ſenſe of the frowns of an angry God againſt ſin and ſinners—for God is angry with ſinners every day, and will aſſuredly render vengeance on his adverſaries. God, out of Chriſt, is a conſuming fire; but through the great and glorious Redeemer you may find pardon: He is a preſent help in time of trouble, as I have found by ſweet experience, to the comfort of my ſoul, in the moſt diſtreſſing hour when all and every other reſource of comfort failed. I intend to lay before you the reaſons of my being under ſentence of death, and the feelings I have had, and now have of the ſolemn approach of death. I intend likewiſe to drop a word to thoſe who deny the offices of Jeſus Chriſt, and have the hardneſs to conſider the Saviour of ſinners, an impoſter, and religion a mere notion. I think I can do this moſt feelingly, for I freely couſeſs, I entertained the ſame principles, and maintained them by works naturally following from ſuch corrupt ideas. Which led me into ſin, and if I had not been by grace prevented, they would have led me to death—not only the death of this body, but to the death of the ſoul, or ſecond death—for the wages of ſin is death, but the gift of God is eternal life, through Jeſus Chriſt our Lord. But now, I hope I may ſay, that the law of the Spirit of life in Chriſt Jeſus hath made me free from the law of ſin and death, and that I am a new man—that I am born not of corruptible feed, but of incorruptible and by the Word of God that liveth and abideth forever. I now publiſh my laſt farewel to my earthly parents, with ſome remarks, likewiſe, to my brothers and ſiſters by nature, and thoſe of my brethren in the Lord, who know that they have paſſed from death unto like becauſe they love the brethren. Likewiſe ſome advice to my dear wife and children, who are near and dear by the bands of nature. And now, Oh eternal God, be pleaſed to grant that in me may be found an excellent ſpirit of wiſdom, directed by thee, the true ſource and fountain of wiſdom; that the ſword of the Spirit may awaken convince, convert, and break the rocky hearts and cauſe them to fall at thy feet in humble brokenneſs of ſpirit, and that the genuine fruit, of faith and repentance may ſhine thro' their life and converſation; that they may break off their ſins by righteouſneſs, and turn onto the Lord, now in time, while the day of grace laſts, and ſecure to themſelves a title to the unſpeakable joys of being placed at thy right hand—of being made kings and prieſts to God, and of beholding thy peaceful face in righteouſneſs, while time ſhall never end; and be conſidered and owned as the brethren of the ſecond Perſon in the Trinity; that they may now avoid the miſerty and horror of an eternal baniſhment from God, from angels & the ſpirits of juſt men, and from every thing capable of happiſying an immortal ſoul, and of being conſigned over to the lake, burning with fire and brimſtone, and to aſſociate with devils and damned ſpirits, where the worm dieth not, and where the ſmoke of their torment aſcendeth up for ever and ever.

As to my being under ſentence of death, it is the wages of ſin that has brought me into this condition—as I lived in ſin, in the neglect of God, his Son, his goſpel, neglecting the viſitation of the Spirit, trampling on his law and authority, and adventuring as it were on the thick boſſes of his buckler, and even bidding deſiance to Omnipotence, as every careleſs and unconcerned ſinner does, that lives without God in this world, how little ſoever they lay it to heart—for ſtraight is the gate and narrow the way that leadeth to life, and few there be that find it; but broad is the way that leadeth to death, the death of the ſoul, and many there are, with the ſwifteſt velocity, running and entering in thereat, without ever turning a moment's thought upon 〈◊〉 dreadful ſituation that awaits them. Sin has become almoſt the common element of mankind - the god of this world has blinded the minds of them that believe not, and they will not believe, and be actuated by a living faith, that works by love, therefore God ſhall ſend them ſtrong deluſion to believe a lie, that they may be damned who had pleaſure in unrighteouſneſs. The world, the fleſh, and the grand adverſary of precious of ſouls, who goeth about as a roaring lion ſeeking whom he may devour, all unice their combined force to deſtroy the ſouls, the precious ſouls of mankind—one of which is of more real worth and value than ten thouſand worlds. Though our firſt parents were created holy, yet liſtning to the ſuggeſtions of the temper, they fall into ſin and thereby introduced miſery into the world, which is a natural conſequence of ſin.—And what ſad havock has ſin made in this world, not with ſtanding the glorious means provided for reſtoration through a Redeemer! who freely undertook to make reparation, and where ſin abounded grace does much more abound; but our ſins muſt be conquered and we muſt ſubmit or we ſhall receive no benefit by rich free grace, but a more aggravated condemnation: this is and will be the condemnation of many, that they loved darkneſs rather than light. Alas! the awful ſpecticle now preſented to your view is brought into his ſituation by ſin; ſin and diſobedience to God and his holy law are the cauſes which are now liſting the hand of death, juſt ready to ſtr • ke the laſt and fatal blow; and has armed the king of terrors, and commiſſioned him to draw near a poor priſoner loaded with irons, and to 〈…〉 of wife, children, parents, friends, every earthly comfort, and of every thing in which the men of this world place their happineſs; all this, for diſobedience to God, and his holy law—but had I, before the fatal might, obeyed God and the goſpel of our Lord and Saviour Jeſus Chriſt, and the ſtrivings of the holy Spirit, which I have often felt, and as often reſiſted, while in my wicked courſe of ſin and diſobedience, no doubt, this fatal cataſtrophe might have been prevented. Saith the dear Redeemer. I am come a light into the world that whoſoever followeth me, ſhould not walk in darkneſs, but have the light of life—but I did not f • llow that heavenly light—I choſe darkneſs rather than light, death rather than life, and vice rather than virtue, becauſe my deeds were evil: I had no deſire of the knowledge of God, and was to all good works reprobate—I had adopted the moſt corrupt and vicious principles imaginable and reſolutely reſolved not to be diſſuaded from believing all mankind happy after death, and that the ſupreme Being controlled and governed our hearts, both to will and to do, evil as well as good. And theſe wicked principles being ſufficient ground for the devil to build upon▪ he did not fail improving to his advantage; I was an eaſy prey—I was found faithful in his ſervice—I was not only purſuing the ways to my own damnation, but alſo doing all in my power to proſelyte others to embrace the ſame damnable principles—even denying the Lord that bought them, and to bring upon themſelves ſwift deſtruction. Oh! what an inſtrument in the hand of the devil I have been, while the devil was ruling and reigning in my heart! But though my ſins have been as innumerable as the particles of ſand upon the ſea ſhore, and tho' I have diſhonored God and abuſed his goodneſs, not konwing or not conſidering it ought to have led me to repentance, and though I have trodden under foot the precious blood of the everlaſting covenant and deſpiſed offered mercy, ſlighted the Saviour of ſinners, and his people, and have ſpoken blaſphemouſly of things of everlaſting conſequence, yet, I humbly hope, that I am waſhed, that I am ſanctified, and that I am juſtified, in the name of our Lord Jeſus, and by 〈◊〉 Spirit of our God. And now, O ſinners! my earneſt deſire is, that I may be as great an inſtrument in the hand of my God, to alarm careleſs ſtupid ſinners and to bring them to accept offered mercy, as I have been in the hand of the devil to diſſaude them from attending to the things which will make for their everlaſting peace and happineſs, and to diſſaude them from feeling happineſs in the unſatisfactory things of time and ſenſe, where nothing capable of happifying an immortal ſoul, where nothing permanent can be found; and to point out to them the pearl of great price, which if the viſitation of divine grace operating on their hearts leads them ſufficiently to diſcover, receive and obey, they will fell all, all the vanities of this ſading world, for the purchaſe of this ineſtimable jewel, which, I hope I have done, and know it muſt be done by all true followers of Jeſus: for, ſaith he, if any man love the world the love of the Father is not in him; and if any man love father or mother, wife or children, houſes or lands more than me, he is not worthy of me. Can it be an unreaſonable command, that we forſake and leave all, for one who hath done ſo much for us? for one who hath left the boſom of the Father, laid aſide his majeſtic robes of glory, left the realms of bliſs and happineſs, for a ſtable, a manager, to be a man of ſorrow, and wear a thorny crown—in a word, a God by whom all worlds were created, and on whoſe ſhoulders hangs the government of univerſal nature, who by his almighty power, holds all the worlds in their order, and prevents their tumbling into confuſion, to condeſcend to ſacrifice his precious life for the redemption of fallen-men? Oh grace, grace! free grace, from the foundation to the top-ſtone! God ſo loved the world, that he gave his only Son to die for it, that whoſoever believeth on him might not periſh, but have everlaſting life. And as this life is to be attained only by faith, repentance and a holy life, let me now, knowing the terrors of the Lord, perſuade you to the real belief, and practice of thoſe virtues, and to come to Chriſt for the gracious influences of his Spirit to enable you both to will and to do: for, faith he, come unto me all ye that labor and are heavy laden, and I will give you reſt—and whoſoever cometh unto me, I will in in no wiſe caſt out—and he that believeth ſhall be ſaved. Should it be ſaid, how ſhall they believe on him of whom they have not heard? and how ſhall they hear without a preacher? and how ſhall they preach except they are ſent? I anſwer, God by his divine Spirit only can ſpeak to the heart, and Oh ſinners! what a glorious preacher is in every heart, till reſiſted and drove away! What a reprover of ſin and encourager of righteouſneſs and judgment! Saith he, I have called and ye have refuſed; I have ſtretched out my hands all the day, and you regarded not; what a dreadful denunciation follows! I will laugh at your calamity, and mock when your fear cometh.

Since I have called your attention to the important concerns of eternity, I beg a moment's attention to the unhappy ſituation to which my inattention to thoſe concerns, and my former damnable principles have bro't me.—On the third day of January, 1791 in the evening, the fatal accident happened for which I am now in chains, under the ſentence of death, which at firſt gave a ſhock not to be deſcribed—my knees, Belteſhazzer like, ſmote one againſt the other—Oh! how ſoon then were my falſe hopes of univerſal ſalvation fled, and left me in deſpair! to God I dared not look for he was to me like a conſuming fire—to Chriſt I dared not apply—death ſtarted me in the face, as if ready to lay its cold hand upon me. Let him that reads aſſuredly know and attentively conſider, that inattention to religion or falſe principles ſuch as I had adopted, will terminate at laſt in a ſituation which my feeble pen is unable to paint, or to deſcribe.

In the ſituation of which I have been ſpeaking, I ran to and fro like one diſtracted. I would fly to the • aw, which ſeemed like ten thouſand cannons ready to diſcharge themſelves at my poor ſoul, and hell opening her mouth ready to devour and ſwallow me up, as the earth did Corah, Dathan and Abiram. Could mortals know or feel the wrath of an angry God in this world, they would in ſome meaſure be able to realize the following queſtion, Who among you can dwell with devouring fire, who can inhabit everlaſting burning?—And for falſe comfort, the old ſerpent pent would ſeem to ſay to me, you are beſide yourſelf, why ſuch terror, there is no ſuch thing as h • LL it is only to anſwer 〈◊〉 purpoſes that ſuch ſ • are crows are propagated among men; but conſcience and the thoughts of death and eternity would deſiray the 〈◊〉 gleam of comfort. Did ever mortal feel the terrors of death, the death of the immortal ſoul as I have done they never would give ſleep to their eyes nor ſlumber to their eyelids, till they had place in believing, and interſting their diſtreſſed ſoul in the arm of an all-ſufficient Saviour.—But the luſt of the fleſh, and the pride on life has ſo much power over the earned heart that the laws of God appear hateful and we can't be ſubject to them until one 〈◊〉 drop of the purchaſe of the Son of God take place in the heart, then are we taken out of the horrible pit, and miry clay—our feet placed upon a rock, and a new ſong put into our mouths, even praiſe to our God.—Their hearts are at times touched with divine love in ſuch a manner as to caſt out all fear—their underſtandings are enlightened, that the glorious goſpel of Jeſus Chriſt is like honey dropping ſweet and comforting promiſes, and the moſt glorious encouragement to follow and to know the 〈◊〉 . Their hearts are taken from the things below, and placed on things above, where they have treaſure tho' here in the body. And though they have been building upon earthly pleaſures, they are now crucifying the fleſh with its affection and luſts, and endeavoring to bring every thought into the obedience of Chriſt; as faith the apoſtle, if ye through the Spirit mortify the deeds of the body ye ſhall live: and to be carnally minded is death, therefore the preaching of the croſs is to them that believe the wiſdom of God, and the power of God: but to them that periſh fooliſhneſs; and to them that continue 〈◊〉 ſin all theſe important bleſſings are laſt, for with out 〈◊〉 no man ſhall ſee or enjoy God—and 〈◊〉 ye live after the fleſh ye ſhall die; this muſt be me •• the death of the ſoul, for all men die a natural death, whether they live after the fleſh, or after the ſpirit.—Whatever ſeems to be the road in which mankind are travelling my ſincere prayer is that they, each one for himſelf, may know his own true ſtate. And may I, with the apoſtle, wiſh them altogether ſuch as I am except thoſe iron bands. As to the great affairs of my death, my views of it are changed, I can now ſay, for me to live is Chriſt, but for me to die is great gain: And though the fleſh ſometimes ſeems to have a kind of natural reluctance, the ſpirit quickneth and I conſider death a kind meſſenger of peace; and when I look on the gilded ſirmanent, and conſider the abundant entrance into the expanded heaven; the city of the new Jeruſalem, and of the living God; which I hope to obtain through the merits and perfect righteouſneſs of the Redeemer. I feel my heart raviſhed, with ſuch joys as to baniſh the terrors of death, and to ſay, Oh death! where is thy ſting? and Oh grave! where is thy victory? The ſting of death is ſin, and the ſtrength of ſin is the law; but thanks be to our Lord Jeſus Chriſt, that I am no more under the law, but under grace.—When I was called before the bar for trial, for my life, I feared I ſhould not receive my ſentence in ſuch a frame of heart as to be reconciled to the will of God. I therefore betook myſelf to ſecret earneſt prayer to God, that he would be pleaſed to pour out on me his divine Spirit, to enable me to ſubmit to his providential dealings with me, in regard to my ſentence; and I can ſay, that I feel the rays of divine grace in my ſoul, and that inward peace that the world giveth not: and that I had no • a murmuring thought although my compoſure was by the •• anders taken for the greateſt degree of hardneſs and ſtupidity, and perhaps by the court; but I conſider it an anſwer to my prayer. I therefore above all things, recommend ſecret prayer, and meditation; pouring out your complaints to God with ſtrong crying. My dear friends, let me tell you it is a great thing to have union and communion with a God before whom angels and arch angels vail their faces, being unable to behold his glory. Many may ſay, let the will of God be done, but perhaps at the ſame time they ſay his will be done, they have a ſecret reſerve, if it be agreeable to their wills—making their own wills the ſtandard. Chriſtian reader! try yourſelf and aſk your own heart, if you would willingly reſign your body to be burnt at the ſtake, rather than deny the bleſſed JESUS. It is an eaſy matter, under the ſmiles of Providence, to be reconciled, but in adverſity, when inſtead of the ſmiles of Providence we are called to bear afflictions, if we do not ſubmit with patience we ought to doubt our ſtate—we ought to remember it is through much tribulation we muſt be made meet for, and be ſitted and prepared for the kingdom of heaven. Thoſe who are not chaſtified are not ſons, but baſtards. And though the would are all againſt you, and tho' they kill the body, yet you ought to rejoice, when under the ſentence of death. I can ſay, on my receiving the ſentence of death, I was not terrified, yet to heart of the diſſection of my body, ſeemed diſagreeable to nature, at firſt, but I was ſoon calm'd by ſerious reflection, which calm has continued with me ever ſince; my mind being impreſſed, with a ſerious contemplation of the bright manſion of the realm of bliſs, and eternal glory. My dear reader! if you are yet unimpreſſed with my ſolemn hiſtory, let me now for a moment, requeſt your ſerious attention to your own diſſolution. Death, relentleſs death, will ſoon arreſt you, as well as me, and ſhould it ſeize you at an unhappy moment, while in your career of ſin and vanity, it will then be too late to think of heaven, and the glories you might have attained, had you improved the golden ſeaſon of grace, now forever loſt to you; you, like the fooliſh virgins, ſleep too long. Alas! you are now too late, your ſhocking ſentence is not the death of the body, but the death of the ſoul: the ſecond death. Will you ſwallow the ſweet morſels of ſin and yet flatter yourſelf you can with confidence meet God. Remember though ſin ſeem ſweet in the commiſſion, yet it will bite like a ſerpent, and ſting like an adder. Remember that if you are ever renewed you will mourn with heart breaking for the commiſſion of all which you falſly call little ſins, while in the love and practice thereof. Theſe reflections are applicable to my wicked life, before I was the cauſe of the death of that poor unfortunate young man; what a ſcene of mourning and lementation to his parents, his brothers and ſiſters, for their ſon, and their brother. In the morning he left home well, and at his return is a lifeleſs corpſe! Can tongue expreſs the anguiſh of your hearts! then extend your view, and ſee my body hanging between heaven and earth as a public example, my poor aged parents, with the moſt keen anguiſh of heart, and tears flowing like rivers from their eyes—my dear wife made a widow, my children fatherleſs, mourning and refuſing to be comforted. All this is the wages of ſin. Sinners, are you not as it were thunder-ſtruck and reſolutely reſolved to forſake ſin! Since the beginning of its conſequences are ſo dreadful, are you not determined now to flee to the Bock of ſafety, where all manner of ſin and blaſphemies will be forgiven, on your application for pardon. (the ſin againſt the Holy Ghoſt excepted) Come then to Chriſt and plead his blood and his perfect righteouſneſs; come without money—bring nothing to purchaſe a pardon by way of merit. I confeſs I was much ſtumbled with the ſubject of coming to Chriſt, till by divine inſpiration of the Spirit of God, my mind was wonderfully enlightened, to diſcover the connection, beauty and harmony of the glorious goſpel, which the natural man knows not, for they are ſpiritually diſcerned.

I will then attempt to expreſs my ideas of the work of coming to Chriſt, or believing on him, on which depend the ſalvation or damnation of every mortal under heaven. It is ſaid by the Saviour "No man cometh unto me except the Father, who hath ſent me, draw him;" and it is by man, aſſigned as a reaſon for not coming, becauſe they are not drawn. But by the ſame authority it is ſaid, if I be lifted up, I will draw all men unto me, and they ſhall be all taught of God; every one therefore, that heareth and learneth of the Father cometh unto the Son. All men are then drawn, and none but thoſe wilfully blind and rebellious are left in darkneſs. A meaſure of the divine Spirit is given to every man, that cometh into the world. I am not that light ſaid John; but faith he of Chriſt, this is the light that lighteth every man that cometh into the world:—and faith Chriſt, I am come a light into the world, that whoſoever followeth me ſhall not walk in darkneſs, but ſhall have the light of life. This light, I conceive means his divine Spirit, which all have that will follow its teaching; thoſe who will not, it is taken from them, and they are left in hardneſs, darkneſs; and in the words of the apoſtle, reprobates; not that they were reprobated by a kind and merciful God from eternity, but by their inattention to his calls. Behold, faith the loving Jeſus, I ſtand at the door and knock; if any man hear my voice, and open the door, I will come in; moſt clearly then, it belongs to ſinners to open the door, and all will open the door of their hearts and receive the King of glory in, or bar the door of their hearts againſt him, to their final and everlaſting diſtructon. I have ſaid much about the divine quickning Spirit, and in order to lead you further into the knowledge of this myſtery, which is denied by many, though poſitively expreſſed in the ſacred oracles, let me turn your attention to the original ſtate of man, as he came from the forming hand of his Creator.—He was made holy and fell by diſobedience. In the day thou eat thereof, thou ſhall aſſuredly die. In the ſame day he did die, not a natural, but a ſpiritual death; that principle of divine life was immediately eradicated from the ſoul, and man left in a ſtate like devils; without God and without hope; had it not been for the merciful interpoſition of the ſecond Perſon in the Trinity, who, I conceive reſtored to Adam and all his poſterity, a principle of divine light, or a portion of his bleſſed Spirit, which, if believed in, and hearkened to, is ſufficient to convince, convert, ſanctify, and bring them to glory. Therefore thoſe that find in themſelves any of this divine light, or reſiſtance againſt the works of darkneſs, may attribute it to ſovereign grace: it is of God, it is not ourſelves; it is not from nature's garden, that corrupt root; but thoſe who have no remains of this divine principle, which was purchaſed and given by the Saviour, have had it, and loſt it. If this is not the caſe, how can it be ſaid, the free gift came upon all men unto juſtification of life, and that Chriſt taſted death for every man. Is every man then ſaved by his death? No. If then he hath performed all that their neceſſities required, he is a complete Saviour. If he has not, where is the propriety of the angels addreſs to the ſhepherd, as being matter of joy to all people? It can be no matter of joy to thoſe for whom Chriſt did not die, nor to thoſe who are not the ſubjects of his ſpecial call; and if they are not included in the great things Chriſt has done for the world, how can it be their condemnation, that light is come into the world, having never reached them—they not being included in that light. The tidings of ſalvation therefore can be no matter of joy to them. And the ſacred oracles ſay, they are damned for not believing on the name of the only begotton Son of God. If he did not die for them, and they are damned for not believing on him, they are damned for not believing a lie. I find the ſcriptures both of the old and new teſtament, hold up to view that all mankind may obtain ſalvation if they will: But ſay ſome, it is God that gives the will—and as a ſoveriegn, he gives to ſome and not to others—I conceive he gives to all power, liberty and ability, and leaves it to their choice to obey and be happy, or to diſobey, and be miſerable; or why are ſuch pathetic expreſſions to obedience, uſed, as, Take heed and obſerve, for, it is for your life: Oh that they were wiſe to conſider their latter end! and, How often would I have gathered you as a hen gathereth her chickens under her wing, and ye would not: And ye will not come unto me, that ye might have life: Do not theſe texts imply that all bars in the way of ſinners coming to Chriſt are removed. What means this coming to Chriſt? I humbly conceive it is attending to the viſitations of his divine Spirit, which knock at every heart, and in receiving the heavenly Meſſenger, and being lead, guided and governed by the dictates thereof—and in conforming our lives to the perfect pattern of the ſacred oracles. It appears to me to be a vain hope, to expect heaven and live in ſin. "My ſheep know my voice and follow me." What is it to follow Chriſt, but to follow him in the way of holineſs, and to pattern after his perfect example. "Why call ye me Lord, Lord, and do not the things that I ſay?' Should it now he ſaid, I expect to obtain ſalvation by my works; I ſay I do, but not for my works nor on the ground of merit. I do not think ſo little of the joys of ſpending an eternal duration in beholding the face of a reconciled God, as to conceive ſuch an ineſtiamble bleſſing can be purchaſed by a few good works; but they are promiſed to thoſe that yield obedience to God, and do his will, and to none but ſuch. A queſtion here will ariſe. "What is the will of God?" I conceive it is that principle of goodneſs flowing from the divine perfection and ever promoting holineſs agreeable to his moſt holy nature; for if God is holy, nothing but holineſs can flow from him. As is the fountain, ſo is the ſtream: it being the height of abſardity to ſuppoſe a holy God the author of ſins, or of our vicious propenſities to evil; and where it is ſaid, • 's there evil in the city, and the Lord hath not done it? it means natural evil, and not moral, The exhortation is, Be ye holy for I am holy. Should we adopt the other principle, the injunction muſt be inverted thus, Be you unholy for I the Lord your God am unholy. But ſay ſome, if every thing does not take place according to the will of God, then he is infinitely croſſed by ſin, and the moſt miſerable of all beings. But if it is acknowledged, that moral evil is in its nature infinitely contrary to the law of perfections and government of God. we may ſay by the ſame mode of reaſoning. he is fruſtrated pained and grieved by ſin; viewing it in its nature, as that he chuſeth it: and is pleaſed with it, viewed in its conſequences. Does not God ſay he is grieved at his heart for ſin and that it is his will to have all men ſaved; not his efficient will, but his permiſſive will. He hath done all for man, that he could do, conſiſtant with his plan of government, and his terms are, obey and live. he ſcripture reſolves our miſery to our non- attention and diſobedience. Witneſs the fooliſh virgins, the feed ſown and the talents: he to whom one talent was given was not condemned becauſe he had not five, but for not improving his talent, but hiding it in the earth. So the carnal, unconcerned ſinners hide their talent (meaning, as I conceive, their meaſure of the holy Spirit) in the earth; they bury it in things of this world to their everlaſting deſtruction. As every thing is attracting towards the fountain, God is the fountain from whom flows this Spirit—he is the fountain of light and life, and ſo his Spirit is from the fountain and leads or draws to God, or to chriſt, he being coequal, coeternal one in the godhead, and inſeparable. —This Divine Spirit opens to our view the great purchaſe of the ſon of God; that when we ſtood juſtly condemned, and the holineſs of God was ſuch, that he could not, conſiſtant with his divine perfections, forgive ſinners and receive them to favor; God the Son undertook this work, which he hath completed and which by his Spirit, the poor and helpleſs are enabled to ſee believe in, and comply with, to their eternal ſalvation.—You, ſaith the apoſtle, hath he quickened, who were dead in treſpaſſes and ſins; you are waſhed, ſanctified and juſtified by the Spirit of our God,—I conceive the whole Trinity fathers the new born ſoul, and that each has his different office in the ſalvation of man though moſtly aſcribed to the Son: becauſe the purchaſe was made by him; it is the Father draws it was the Son redeemed, it is the Holy Ghoſt ſanctifies and ſeals—The ſoul ſeems to be drawn two ways—God draws it to virtue, and its own inclinations to ſin draws it to continue the practice of ſin; the ſoul then ſtands on 〈◊〉 free choice, to whom to yield or obey; his ſervants ye are, ſays the apoſtle, to whom ye yield yourſelves ſervants to obey, whether of righteouſneſs unto life, or of ſin unto death. God not only draws us by his Spirit but by mercies and afflictions—ſometimes by judgments on nations, on families and on particular perſons, becauſe they rebel againſt the dictates of his Spirit, and he by his Spirit, will bring out the perſons bound with chains, but the rebellious ſhall dwell in a dry land. When God is pouring out his judgments, they that are led by the Spirit learn right conſneſs and all things will work together for their good: but, ſaith the Saviour, thoſe mine enemies that will not that I ſhould reign over them, bring hither and ſlay before me. This, ſinner, will be your fate, when you ſhall be called before God's awful bar to render a ſolemn account how you have improved theſe glorious talents and advantages—your vain excuſes will not then avail you, but the bleſſing you fooliſhly have neglected and deſpiſed will aggravate your condemnation—You have choſen darkneſs rather than light; alas! you muſt now abide the conſequence of your inconſiderate choice: the harveſt is ended, and your ſouls are not ſaved, but irrecoverably loſt and gone for ever—While there is yet hope then reject not the teachings of the Spirit, be baptiſed into the Spirit, be ſanctified by the Spirit, come with full boldneſs to the throne of grace, pleading the merits of an all-ſufficient Saviour, he hath fulfilled the law for you, he hath a robe of perfect righteouſneſs for you, he hath done and ſuffered all for you, unleſs you cut yourſelf off by diſobedience, and bar the door of heaven againſt your entrance, by your reſiſtance—The Spirit and the Bride ſay come; and let him that heareth ſay, come—and whomſoever will let him take of the waters of life freely. The greatneſs of your ſins, need not form an objection on your part, for though they are like ſcarlet and crimſon, and ſands in number, yet they will be made white as wool or ſnow; if ye will be willing and obedient, you may not only be partakers of his death and righteouſneſs, but alſo of his aſcenſion and interceſſion with the Father, pleading his perfect righteouſneſs for you; he hath fulfilled the law for you; and if you ſubmit to him, juſtice has no demand on you—you are no longer under the law but under grace. The law of the Spirit of life in Chriſt Jeſus hath made you free, free from the law of ſin and death, unleſs you chuſe death rather than life.

My dear reader! don't conclude man's ſalvation is completed by the Spirit without ſanctification, or that the Holy Ghoſt has nothing to do in it; it is firſt renewed by the Spirit and ſanctified by the Holy Ghoſt, which is the ſaints, comforter; it is ſent to feed the converted ſoul with heavenly bread; for, ſaith Chriſt, except ye eat my fleſh and drink my blood ye have no life in you; meaning his Spirit; for ſaith he, the words that I ſpeak they are Spirit, they are life. Oh, poor ſaint! were it not for the Holy Ghoſt, the Comforter with us, how would we be able to ſupport ourſelves through tribulation, perſecution and affliction? but, being ſtrengthened by the mighty power of God in the inner man, we are enabled to perſevere, and may become fit temples for the Holy Ghoſt to dwell in.—Is not this enough to bring the hardeſt heart into ſubmiſſion, and induce it to ſhout forth hallelujahs, and join the ſong of Moſes and the Lamb, in thankſgiving to Him that ſitteth on the throne, who by his blood, hath redeemed us unto God, to live and reign with him for ever and ever. I have mentioned a day of grace that is the time while perſons are under the viſitations of his Spirit, and a time when God with. draws his Spirit, for ſaith he, my Spirit ſhall not always ſtrive with man. What a ſolemn ſituation are thoſe in, from whom God hath withdrawn his Spirit? they are left in utter darkneſs, they are no more the offspring of God; but as our Lord ſaid to Judas, I have choſen you twelve and one of you is a devil ſo after they are left of God, they belong to their father the devil, and are devils incarnate—The day of grace once paſt, loſt you are, and muſt for ever be to all eternity. How will you then reflect o • your ſtupidity in the neglect and abuſe of rich fre • grace and offered mercy? Have you not yet th •• Spirit accuſing and condemning for ſin, for ſo often and ſo long rejecting its counſels, and for not harkning to its reproofs; hark then, fearing it may b • the laſt viſitation—in a matter of ſuch infinite importance delay not a day, an hour nor a ſingle moment I confeſs it has been my delay and non-attention the ſtrivings of the Spirit that has brought me be a public ſpectacle in my death: when the Spirit was ſtriving with me, I was ſtriving to reſiſt, grie •• and quench it; and though it was like fire to my fleſh yet the devil, together with my own wicked hear • would not fail to ſuggeſt to me. that I might yet follow the vanities to the world▪ and that what I now know was the Spirit, was only ſuperſtition, or the tradition of my pious parents education, and good counſel, to which I need not he • d, and if they were right it was time enough ye; I need not ſo ſoon begin to deny myſelf of vanity and folly—Repentance and attention to religion belongs to old age. But I now believe religion rarely takes place in old age; and there principles proceed from the father of lies, that ought by all means to be rejected in youth. Oh! that I might be a means to induce poor, though, leſs ſouls, bound to the eternal world, to conſider theſe important truths and how often they are perſuaded by the adverſary of ſouls, to neglect them—Oh! conſider what a ſub • le adverſary we have to encounter, and that he is continually going about as a roaring lion, ſeeking wh •• he may devour—And be induced to conſider that like and death are within our reach, and aſſuredly depend on our choice, aſſiſted by a meaſure of the Spirit, which is freely given without exception; for, ſaith the Saviour to the wicked Phariſees, the kingdom of God is within you; and the apoſtle of the iſraelities, they all drank of that ſpirit • al Rock that followed them, and that Rock was Chriſt: which I underſtand was his divine Spirit; 〈◊〉 with many of them God was not well-pleaſed, and did ſwear in his wrath that they ſhould not en • er into his reſt. I conclude mankind are 〈◊〉 agents, and have reſtored to them, by the Redeemer, full power and ability to ſave or damn themſelves; to abuſe and obtain life or death, heaven or hell; that they are left at their own free choice, and may be 〈◊〉 by the Spirit of God or of the devil, according to whom they yield themſelves to obey—that they may and often do put themſelves ſo much under 〈◊〉 power of ſatan by yielding to him as to be an ea •• prey to him, and to be led captive by him at his •• eaſure; which is aſſuredly death, and will end in an eternal baniſhment from God, and from the leaſt gleam of hope or comfort. And, Oh ſinners! ſtupid ſinners; your portion if you remain ſuch, will be to be turned into hell, into a lake burning with fire and brimſtone, where you will, without intermiſſion, be mourning your fo • ly and bitterly curſing your deluded and bewitched attachment to the momentary vani •• es of this vain world; for the ſake of which, you have placed your immortal part, your never-dying ſouls, under the ſcalding drops of divine vengeance; there to remain as long as God lives to puniſh you.—But thoſe which will be led by the Spirit of God, they are the ſons of God; God himſelf will be a Father to them, and own them as his children; Jeſus, the ſecond glorious perſon in the everbleſſed Trinity, will own them as his brethren, and though the • , were created below angels, thoſe ſhining attendants before the throne of God, they will be raiſed far above them; and while in this world, they, in believing views, may anticipate in ſome degree, their happineſs; they may die in peace, being aſſured that guardian angels, will, at their ſouls leaving th • ſe mortal bodies, wa • t them, with the ſwiftneſs of angelic wings, into the heavenly Jeruſalem, where millions and legions of angels will hail their happy arrival and where no ſin nor ſorrow ſhall ever enter; where they ſhall drink plentiful draughts of thoſe rivers of pleaſure, which flow through the Paradiſe of God: not for days months, nor years, but during the inconceivable and inexpreſſible duration of ETERNITY.

APPLICATION.

ALTHOUGH my broken ideas have been lengthy, and my writing unconnected yet it being the laſt time of ſpeaking in this world. I beg leave to add a few words by way of application and am perſuaded if you felt the weight of eternity as I do, you would be as willing to read as I am to write, in a dark place, and my hands and my feet faſt in irons. I have firſt arreſted your attention by my near and ſpeedy exit to everlaſting happineſs or miſery and my only motive for addreſſing you is, the honor of God, and a moſt ardent with to promote the happineſs of ſouls; and ſhould I be ſo happy as to prevail with one precious ſoul among the millions of mankind, to forſake their ſins, and turn unto God and be happy, I ſhould think my pains abundantly rewarded; for I conſider one ſoul of more worth than ten thouſand worlds—I have ſet before you my corrupt principles while in my ſtate of unregeneracy, and the dangerous conſequences to which they led me, and urged you to avoid them, and all appearance of evil—I have endeavored to move you from a conſideration of my cha • ge from a ſtate of ſin and miſery to that of happineſs, in the near views of death and from my expectation of eternal happineſs—I have endeavored to ſhew the dreadful conſequences of the falſe principles, which I had embraced, and my deſire to be an inſtrument in the hand of God to ſtir you up to repentance; and to induce you thereto, I have urged the exceeding greatneſs of the purchaſe, the freeneſs of the grace, the univerſality of the invitation, and the ſtriving of the Spirit in every heart—I have urged you from the horror that awaited me after the fatal accident, and the ſubtlety of the devil in trying to diſſuade me from the thoughts of religion, and attending to the ſtriving to the divine Spirit upon my wicked heart—I have ſuggeſted to you that there is no way to heaven but in the ſtraight and narrow road of holineſs, and the folly of thoſe who expect to obtain a ſeat in the Paradiſe of God, and ſtill continue running on in the broad road, and where it will aſſuredly land them—I have mentioned the great importance of ſecret prayer, with an account of the ſweet experience of my own ſoul, by attending to that great duty and unſpeakable privilege—I have expreſſed my ideas of the will of God, and of coming to Chriſt; the greatneſs of his purchaſe; fearing God and Chriſt are diſhonored, and precious ſouls injured, by being taught they can do nothing availing to their ſalvation; for, ſaith Chriſt many call me Lord, Lord, and do not the things which I ſay—I have urged you to receive the Spirit into your hearts and to be led, guided and governed thereby by the bleſſing to which it leads, and the inſupportable horrors conſequent upon the neglect of this part of the purchaſe of the Son of God, who himſelf hath ſaid that he will draw all men unto him—and that this drawing is by the ſweet influences of his Spirit—I have urged you by the conſideration, that the Holy Trinity, Father, Son, and Holy Ghoſt, each exert their office in the ſalvation of ſinners, and the ſolemn account you will be called to anſwer for your wilful abuſe, in reſiſting and deſpiſing ſuch offered mercy—and how it will aggravate your condemnation; if he that deſpiſed the law of Moſes, died without mercy, of how much ſover puniſhment ſhall ye be thought worthy, who have trodden under foot the Son of God—I have conſidered the abundant proviſion made for your return to God, in the way of repentance, faith and a holy life, and that the neglect is to chuſe damnation, which is the conſequence of your ſtupid, fooliſh and wicked choice—I have urged you, from a conſideration of the ſaints' comfort and happineſs in this world, in walking the ſtraight narrow road, and knowing they are travelling heavenward, and keeping in view the unſpeakable happineſs, as their portion—I have conſidered the golden ſeaſon, or day of grace, and urged the conſideration thereof while it laſts before it is too late, and the ſoul be left in hardneſs, and a ſtate of reprobation, without ever being in a ſtate to receive another offer of mercy—I have urged my own long conviction, while I was running on in • n, reſiſting the ſtriving of the Spirit, and liſtning to the charms and de • usions of the devil, perſuading me by many alluring motives to reſiſt the Spirit, and to continue my bewitched courſe of ſin—I have urged you, by a ſerious conſideration, of the miſery and horror, which will aſſuredly be the portion of the wicked, by the intenſeneſs of their torment and the infinite length of its duration—And laſtly, I have endeavored to move your attention to the important concerns of religion, by a conſideration of the unſpeakable privilege of being ſons and daughters of the Lord Almighty—of being raiſed to a dignity ſuperior to angels—of your ſouls being at death received by guardian angels and winged by them to unſpeakable happineſs, which will laſt during eternal ages.

And now precious, dear, immortal, never-dying ſouls! conſider the fulneſs, freeneſs and efficacy, of the blood of God ſhed for you; of the great ſalvation, and of its important conſequences. And now, let old and young, great and ſmall high and low, rich and poor, apply theſe lines to their own particular caſe, and charge it home to their conſciences; that theſe great and important realities are their own immediate and particular concern; and God grant that they may act as the importance of the ſubject demands; and that my death may in his hand be a means of awakening, convincing, and converting ſinners ſavingly; at leaſt, that it may be a means in his hand of ſaving one poor, immortal, periſhing ſoul, but this I muſt leave in the hand of God, and to Jeſus, the only Mediator, cheerfully commit my ſpirit, with the lovely ſound from heaven in my ears, of Bleſſed are the dead that die in the Lord, from henceforth, ſaith the Spirit, they ſhall reſt from their labors, and their works ſhall follow them.

THE Spirit and the Bride, ſay, come, The invitation's ſtrong; Oh, fill my heart with fire of love, And tarry not too long. I'll on the ſtage of life rejoice, While Jeſus ſtand in view; And let my lips with ſolemn voice, Bid all the world adieu. Give thy good Spirit, Lord▪ to guide, To that bright heav'nly day; Let angels guard me to thy throne, From which ne'er let me ſtray.

AN ADDRESS TO MY PARENTS.

An Addreſs to my Brothers and Siſters. Loving Brothers and Siſters,

As theſe are my laſt words to you, let them be impreſſed on your hearts. The firſt thought that occurs to my mind, is the following queſtion, viz "Suppoſe ye that thoſe Gallileans, whoſe blood Pilate mingled, were the greateſt ſinners? I tell you may, but except ye repent, ye ſhall likewiſe periſh." If you, or any of you, are deſtitute of the Spirit, ruling and reigning in your hearts, and are not led by the Spirit of Chriſt, you belong not to him, for only thoſe that art led by the Spirit of God belong to God: and if any man have not the Spirit of Chriſt he is none of his. If you, or any of you, find yourſelves out of Chriſt, or that Chriſt, the only ſure hope of glory, is not in you. Oh give not ſleep to your eyes nor ſlumber to your eye-lids, while remaining in your lamentable ſituation! Come to Jeſus, enter while there is room, before the door be ſhut, and you in vain ſay "Lord, Lord, open unto us," Alas, alas! too late, the ruin of thouſands, waiting till their day of grace is paſt, till the everlaſting door is ſhut, for ever ſhut againſt them. Oh place no dependance on work, for juſtification, yet expect not ſalvation without practiſing every Chriſtian virtue: vain will be your hope of heaven if ye live in ſin: do not take conviction for converſion, depend not on your converſion, for unleſs you are ſanctified and cleanſed from ſin you belong not to God, as he that committeth ſin is of the devil; and whoſoever is born of God ſinneth not. Should you, ſay, the ſame apoſtle ſaith, If we ſay we have no ſin we are liars; I ſay we have ſin remaining in us, or there could be no warfare, no croſs, no fleſhly luſt to mortify; but if we watch and pray; take the ſword of the Spirit, the Spirit will bear rule: it is not the having ſin remaining in us, but committing ſin that will prove our ruin. It is in vain to believe election will ſave you, for none are elected but through ſanctification: do not believe that any thing leſs than receiving the Spirit and attending to its influence till it becomes the ruling principle in the heart, & conquers and dethrones corruption can ſave you. Reſt not then in ordinances; reſt in nothing ſhort of true holineſs, without which no man ſhall ſee the Lord.—I hope ſome of you are with me in the Lord: that we are born into one Spirit. Oh ſtrive to perſerve, & make your calling and election ſure; which you may do: if you are faithful unto death, you ſhall receive the crown of life; you muſt dwell in Chriſt, and Chriſt in you. If ye live after the fleſh ye ſhall die; and if ye through the Spirit mortify the deeds of the body, ye ſhall live: if ye love me, ſaith Chriſt keep my commandments, and if any man love me and keep my ſayings, the Father and I will come in unto him, and make our abode with him: if we but hearken to the voice of God's Spirit, it will bring us to love God: if we love God it will induce us to keep his commandments; and keeping his commandments will bring you within the reach of this promiſe, to make his abode with you. Here then, is the beginning of true religion, viz an attentive receiving, due hearkening unto, and cloſing with the moving of the Spirit, which is offered, and if received is nouriſhed and ſtrengthened, and increaſeth till it perfecteth every thing lacking in you, and maketh you meet for glory. Let me exhort you that have named the name of Chriſt, that you depart from all iniquity: Shun the very appearance of evil.—And grant, O Lord! that peace and love may ſlow into the hearts of thy children, while in a militant ſtate here, and that they may experience ſome of the love of the church triumphant,& at laſt to be ſeated at thy righthand. I muſt now take my leave of you, and bid you farewel, commending you to God, and begging that he would keep you in perfect peace till you appear before him, with inexpreſſible rejoicing.

OUR natural union, now is paſt, Death ſeizes me and holds me faſt; And you muſt ſoon the tyrant feel. Though now ſo loath, yet you muſt yield. The arrows fly where'er they're ſent, And ſoon: he ſtubborn will relent; There's none that's ſpa •• d, the rich nor poor, But all muſt enter at death's door. Then Oh, dear reader! now prepare, To welcome death's grim meſſenger, That when he ſtrikes the fatal brow Your hope you may not then let go.

AN ADDRESS TO MY WIFE. My Dear and Loving Wife,

IN compliance with your requeſt, that I would leave you and my dear children a few lines, I now take in hand my pen, and with it might be in any power to ſay ſomething to calm your bitter ſighs; to dry your floods of tears; to ſoothe the heart-breaking ſituation to which you are reduced.—But the only conſolation! can give you, in your diſtreſs, is to hearken to the counſel of a dying huſband, while I humbly hope that under the aſſiſtance of the bleſſed Jeſus, and actuated by his bleſſed Spirit. I may be enabled, to addreſs you in ſuch a manner as to have a la •• ing effect on your heart, and induce you to endeavor to wean your affections from this world, and all worldly things, and to place them on objects infinitely worthy of your higheſt love and ſupreme regard; which if you do, and continue in the love and practice of obedience to the greateſt and beſt of all Beings, you will be infinitely a gainer, in obtaining ſpiritual bleſſings, though you looſe what you conſidered the deareſt of earthly comforts.—Let me then earneſtly intreat you, to ſeek the kingdom of God and his righteouſneſs; and remember for your encouragement, that all things 〈…〉 ſhall be added unto you. And let me tell you there is no way of becoming in favor with God, but by a ſteady and obedient walk with God, and a ſteady uniform practice of virtue, walking in all the commandments and ordinances of the Lord blameleſs. 〈◊〉 in the fear and love of God: but ſet not about 〈…〉 concerns of religion, expecting to merit 〈◊〉 ſalvation therefrom, for that is not left for 〈…〉 the work is done, a complete ſalvation is wrought out for you, if you will believingly receive it. It is offered on the 〈◊〉 eaſy terms, without money and without price, to every one that will come and take offered mercy. Jeſus ſtood and cried, ſaying, "If any man thirſt let him come unto me and drink, and him that cometh unto me, I will in no wiſe caſt out." The Spirit of God was ſtriving in my heart a number of years, and I believe it is ſtriving with you and every mortal under heaven: but mankind are inattentive to the heavenly Viſitor, they know not what it is; many totally deny and ridicule the idea of a meaſure of the Spirit being given to every man; but it is my full belief, I had it in my natural ſtate many years, and that all mankind have it ſtriving with them till their day of grace is paſt. Watch then, wait for the Spirit, pray God to diſcover it to you, to lead you under it guidance, to keep you under its direction, that you may walk in the Spirit, live in the Spirit—and the God of peace be with you, and the dear children now committed to your care and charge—you are now a widow—my children 〈…〉 —take care of them; uſe them kindly; 〈◊〉 them to remember their Creator in their youth; keep them from bad company; ſet them good examples and if you ſhould be obliged to put 〈◊〉 out put them into families that fear God. 〈◊〉 pratice what I have written, ponder it day and night, and pray God to liſt the deſires of your ſoul to him for his bleſſing—My earneſt deſire is, that you may cloſe a more endearing union with the bleſſed Jeſus; then it will not be long until we may again be united, never more to part, and our union will be more dear than that in this world has been. And let me, with the words of a dying man, requeſt that you never reſt ſatisfied until you are aſſured that you dwell in Chriſt, and Chriſt in you, by the Spirit which he hath given you.

And earneſtly hoping I may be enabled, by my own experience, to add ſomething (by way of queſtion and anſwer) that may be for your benefit and that of my dear children, I leave what follows, viz.

Queſt. What is meant by conviction? Anſ. I conceive the ſubſtance of conviction conſits in being ſenſible of ſin, and of the dreadful puniſhment which 〈◊〉 the inevitable conſequence thereof.

Queſt. What are the mooing cauſes of conviction?

Anſ. I conceive they are both external and internal: The external cauſes are many, and may be judgments, affictions, diſappointments, death of friends, or perhaps ſometimes bleſſings, mercies, &c. ſometimes reading, hearing the word, &c. operating variouſly on different perſons—all which judgments or mercies, ſerve either to harden their hearts, and drive them farther from God, or to ſoften their hearts and bring them nearer to God; and leave them proper ſubjects to be operated upon by the Spirit; for while they have their attention engroſſed with the vanities of this world, there is no room for the Spirit, any more than nouriſhment on a rock, for ſeed ſown upon it; and the devil (like the fowls in the parable) is plucking up the good ſeed ſown.—And though the Spirit, in its nature is always drawing towards God, yet the effects are different, according to the different natures of the ſubjects; as the ſun by its enlivening beams has different effects; it will ſoften wax, and harden clay; though its influences and nature is always the ſame.

Queſt. What is the internal cauſe of conviction? Anſ. I conceive the internal cauſe is the divine Spirit, a meaſure of which is given to every man; yet, though the light ſhineth in darkneſs, the darkneſs comprehendeth it not, until by ſome external cauſe operating with the ſtrivings of the divine Spirit, the powerful attraction of corrupt nature is weakened, and corrupt principles ceaſe acting, and then it is that the Spirit begins to take hold of the heart, and ſtrives for admiſſion therein.

Queſt. What is the courſe of ſinners under conviction? Anſ. They by praying, reading, ſtrong crying, &c. ſtrive to recommend themſelves to God by their works; and flying from one phyſician to another, till, like the woman with the bloody iſſue, they have ſpent all; and finding their own works fall far ſhort, their rebellious nature ſubmits to open the doors of their hearts, which they had kept barred, and to let the divine Spirit take peaceable poſſeſſion; dethrone fatan, ſanctify and cleanſe the heart, and make it a ſit temple for the Holy Ghoſt to dwell in; and when this full ſurrender is made, the work of converſion or regeneration is performed.

Queſt. What will be the effect of this great change of conviction? Anſ. If it is a ſaving conviction, it will begit an univerſal hatred to all ſin, and a determined reſolution againſt it, without the leaſt reſerve; turning to God and the ways of holineſs; a love to God and his people; a ſupreme regard to Jeſus Chriſt, as the great foundation of eternal happineſs; it will take the affections from this vain world; eternal concerns will be uppermoſt; the mind will be enlightened in the knowledge of the ſacred ſcriptures, by an internal ſenſe of the important truths they contain, which will then be a ſtandard to prove the Spirit which is in us to be of God, (not of Anti-Chriſt,) witneſſing with our ſpirits that we are the children of God. The ſacred oracles to the natural man are a ſealed book; though he knows the letter, he can't ſee the beauty, harmony, and connection thereof until by the divine Spirit they are opened to him and divine light is let into the underſtanding.

But my dear wife and children, I muſt leave you in the hand of a kind and merciful God, who hath ſtiled himſelf the widow's God and a Father to fatherleſs children humbly begging him to keep you and them as the apple of his eye; and clothed with the perfect righteouſneſs of the dear Redeemer, and waſhed in his blood, to preſent you and them falutleſs before his throne with exceeding joy: where eye hath not ſeen, nor ear heard, nor hath it entered into the heart of man to conceive the things that God hath prepared for thoſe that love him: Where God of his infinite mercy grant we may again meet never, never more to part. Amen and Amen. W. S.

I To my little children leave, A word of my advice, That they, in youth, their ſins may leave, And live a holy life. Death will me from theſe bands unlooſe, From fetters will ſet free; Oh may each unconverted ſoul A warning take by me. Seek true religion, undeſil'd, And ſeek it in God's way, And ev'ry diſobedient child Fly, ſeize the golden day. There is a pearl of greater wor • Then all the world beſide, And that it is makes me ſo loath You ſhould his word deride. God's word is given you to dire His Spirit. you to guide; His judgment ſent you, to corn And mercies multiply'd He has provided every means, Great ſinners for to ſave; May every means attain the end, To unlooſe ſatan's ſlave. I leave behind a little book. T' inform you of my crime; And in what manner I was took And left the ſtage of time. My counſel pray do not neglect, But keep both night and day. And never from my dying words Do you be led aſtray; But print them in your hearts & thoughts, And often ponder on The bright and heavenly love, to which Go you, and I am gone. Whiting Sweeting. MY heart is drawn from things below, And plac'd on things above, Where I muſt ſoon appear before That Jeſus whom I love. My nature ſhrinks to hear its doom, How dreadful is the ſight: May ev'ry ſinner ſeek for room In the bright realms of light. Oh! don't deſpair of finding reſt If to the Lord you'd come, For there is plenteous pardoning grace, And in his houſe there's room. With him my ſoul has found relief, When ſtruck with trembling fear: And ev'ry other ſoul in grief May find a Saviour here. He took me from the horrid pit, Where ſouls by nature lie, (Though, ſin had ſunk my ſoul ſo deep) And plac'd my joy on high. Now I muſt ſing redeeming love, To Jeſus Chriſt on high; Oh! angels, waſt my ſoul above To dwell eternally. And when I quit this mortal clay, And leave the world below, Oh! make the hardeſt heart to 〈◊〉 And eyes like rivers flow. To parents dear, I bid adieu, With wife, and children part, Dear, Jeſus, Oh! now ſtand in view; And comfort every heart. Brothers and ſiſters, trembling ſtand Dreading to ſee the ſight; come holy angels, come in bands, My ſoul guard in its flight. Mourners rejoice, and weep no more, For a ſoul call'd on high, To meet its Saviour, and with him, To dwell eternally. WHITING SWEETING.

An Addreſs to the Parents of my Wife.

ADDRESS

To my BROTHERS and SISTERS by Marriage,

THOUGH my writings have been long, and my time is ſhort, yet I am unwilling to leave the world without leaving a few lines to you, and to thank you for all kindneſſes, and to beg your continuance of the ſame to my wife and children, of which I have not any doubt.—And as I feel for your immortal ſouls, I with my dying breath, earneſtly requeſt your attention to the great things of everlaſting conſequence, and that you, like Mary, may chuſe that better part, that will not be taken from you. What will it profit you, to gain the whole world, and loſe your immortal ſouls?—Lay up then your treaſure in heaven, that when this earth and the works therein ſhall be no more, you may have a city of refuge ſafe from the ſtorm of almighty wrath—Which to do, be aſſured, there is but one way, that is by receiving Chriſt—to receive him is to open the heart, to receive his Spirit, for this is a part of his purchaſe: and if you are not led by his Spirit, you deny him, and own him not in his true character, and remaining in that ſituation, you are ſo far from receiving any advantage by his great and glorious purchaſe, that you are meriting an aggravated condemnation.

Whiting Sweeting.

MY dying words pray don't deſpiſe, Look to that God above the ſkies; Seek Heaven and his righteouſneſs And ſhare a part in Chriſt's free grace. Now you are young, robuſt and ſpry, And little think that you muſt die: Thoſe ruddy cheeks now dreſt ſo gay, Will ſoon appear but mould'ring clay. But that immortal ſoul you have, Can ne'er 'be bury'd in the grave, But in a moment takes it flight, To darkneſs or the realms of light. Who can endure the flames of hell, Or with the damned ſpirits dwell; There's none can ſave you from that place But Jeſus Chriſt by his free grace.

Oh! I beſeech you, contemplate the falſe joys of youth, pride and vanity; Alas! alas! how little are they to be compared to the paradiſe of God: or how great a degree of ſtupidity is it, that for the love of them you ſhould loſe a ſeat in that bleſſed abode.

I feel a ſenſe of gratitude to Mr. Oſtrander, the gaoler, for all his favors, to me in my long confinement; and my thanks and good wiſhes are expreſſed to him in the following lines.

THE g •• ler, has my warmeſt thanks, For each humane deed done; And for each cup of water given, Be his reward the Son. Of the great God, whoſe blood was ſpilt, And bleſſed Spirit given, Dead ſouls to ſanctify and cleanſe, And fit, and guide to heaven. Reward him Lord, a thouſand fold, With bleſſings of thy love, And do a bright and glorious crown, Place on his head above. His family, Lord do thou bleſs, And to them be thou nigh, And fit their ſouls for holy bliſs, To dwell with thee on high.

SINCE writing the foregoing as I have been accuſed by many of dying with a lye and the moſt malicious murder, which I have not confeſſed and of which I have not repented: I now ſay, I think I can in cool calm reaſon, and the moſt ſincere reflection, appeal to the Court of Heaven for the truth of what I have ſaid and am now ſaying—and in the moſt ſolemn manner declare, before that God before whom my naked ſoul will ſoon be called to appear and receive ſentence, that it is the truth relating to ſaid murder—In the firſt of the evening as I was ſitting by my fire, with my little lovely family in peace, Stephen Bailey knocked at my door, and ſpoke to this effect to me; You had beſt take care of yourſelf, for there is a party of men, I overheard ſay were coming after you; I got by them; I heard Mr. Eaton rangling with them; they were in high blood: I adviſe you to go to your father's. When he ſaw the men they were about a mile ſouth of my houſe. I never heard who they were not the name of Martin, or any officer; nor any warrant mentioned, nor did I know any againſt me—I being frightened at hearing a number of men were coming after me in ſuch an uncommon manner, loſt no time, but went immediately to my father's, fearing they would come before I could get away. When at my father's, knowing my wife to be a timorous woman, fearing ſhe might be frightened or ill uſed, I aſked my brother to go with me and ſpend the evening at my houſe. As we went, each took a club, not knowing what to expect from a drunken mob, as I conceived them. We found none at my houſe, and my wife ſaid they had not been there. After ſupper my brother propoſed going to Withy's, where was another brother, and intimated, that ſaid company not coming by that time, Bailey was miſtaken; only hearing the name of Sweeting mentioned, it was my brother they were after and not me. I was loath to go, but knowing my brother had that day been taken by execution, which had been paid, and been obliged to pay it again, and fearing ſuch kind of difficulty. I thought gratitude obliged me to go. My brother went firſt, and I followed. We had not gone far before he hailed ſome people who were coming towards us—they ruſhed on and took him and had him down; yelled and hallowed beyond deſcription.—I ran to the houſe and went in at the fore door—but was ſo frightened at that time, I can't relate only what I have been informed ſince by my wife—ſhe ſays I ran about the houſe as if I had been diſtracted, and went to faſten the back door, but could not, and ſaying what ſhall I do, ſhe anſwered you had beſt run into the woods; I made for the woods, from the back door; having got but a few rods before they ſurrounded the houſe, with the ſame hedious yelling, more like drunker ſavages than like Chriſtians, and demanded entrance: I had got over a fence and ſtood ſtill the ſnow being deep, and a cruſt that would not bear, moving forward would make a noiſe which I feared would diſcover me. I expected they would all go into the houſe, &c. then I would, if poſſible, get away undiſcovered: but a few only went in, and took a candle, by which they found my track in the ſnow, and ſaid there he is gone. I then ran as faſt as I could from them and towards a road; having a club and knife in my hands. I fell over a rock, and found by their noiſe they were near me; and concluding I could not get away; I got on a rock and told them to ſtand off; I had a great knife and a club, and would kill the firſt man that ſhould touch me; but I had no intention of killing any one, and ſaid it only to firghten them, and if poſſible deter them from coming nearer; but finding they paid no regard to what I ſaid, and coming toward me with the ſame hideous yelling, I obſerved one way that I might poſſibly eſcape; I ſprang from the rock, to get through between two of them that ſeemed at a conſiderable diſtsance; Quimby being one of the two, young man, ſprang and caught me round the body—we both fell and he on me, I ſtruggled to get away; the reſt flew on me inſtant;y, how many I know not, ſome had me by the throat and head which they jamed under the ſnow. I conclude I held faſt the knife in my fright; but I now ſay that from firſt to laſt, I had no intention to kill any man, my intention was to make my eſcape. I heard nothing of the words you are my priſoner till after they flew on me and, Quimby. There was ſuch a noiſe by yelling and confuſion and I believe they were warm with ſpiritous liquor, that there was none of the company who have been able to give any direct account of the matter; as they had been drinking that day and had rum then with them after the accident happened. I never did diſpute the man's being killed with the knife in my hand, but how I know not; perhaps he might receive the firſt wound by ſpringing againſt me, and the ſecond in falling on me or when the company were pulling and halling me in the ſnow. I heard no complaint of any wound till after Quimby was up—whether he was taken off from me, or got off himſelf I know not. It has been ſaid the warrant againſt me was a lawful warrant, I don't ſay to the contrary; but I never had any dealing with the plaintiff who prayed out ſaid warrant. It has been ſaid the warrant was on account of a ſuſpicion that; had poſſeſſed myſelf of an iron kettle, the property of the plaintiff. I had ſold a large kettle—the plaintiff claimed it, and took it away; the perſon from whom he took it, brought a ſuit and recovered damage: then the plaintiff who had taken out his warrant againſt me, as I have been informed, brought the ſame ſuit or cauſe before another juſtice for ſaid kettle, and brought his father and brother to ſwear to the identity of the kettle, which they determined by a ſmall 〈◊〉 or near the bottom, by means of which the plaint • d recovered: but very like it was not the ſame • for after ſo many trials about ſaid kettle, the left kettle was found; which fully proves the kettle I had ſold was not the kettle of him claiming the ſame; 〈◊〉 that ſo man, oaths proving it his kettle could not 〈◊〉 — 〈…〉 this, hoping it will not fail cauti 〈◊〉 people 〈◊〉 being 〈◊◊〉 in taking oaths, 〈…〉 ought to be with the greateſt exactneſs, and certainty, but I fear many perjuries are committed and truth and juſtice perverted to the detriment both of ſoul and body—and I now ſay the ſin that lieth with the greateſt weight on my conſcience is, inattention to the ſolemnity of oaths; and as I have often been called to ſwear before courts▪ held by juſtices of the peace, I fear I did not conſider, and weigh the dreadful conſequences of calling the great God to witneſs to the truth, when I have had a ſecret reſerve by way of evaſion; and I think I have often ſeen it done by others.—I have my fears that the witneſſes that ſwore againſt me when on trial for my life, did not fully conſider the ſolemnity of the oaths they took, to deliver the whole truth; but if they did not, and gave the tranſaction any falſe colouring, I forgive them, and pray that they may obtain forgiveneſs of the God againſt whom they have ſinned.

Oh my friends! let a dying man earneſtly exhort all witneſſes in future, not to forget the nature of the oaths they take; and let them weigh well the ſenſe of what they deliver, and ever let it be the whole truth reſpecting all circumſtances, without the leaſt kind of falſe colouring, and without the leaſt kind of prejudice; remembering, perjury may in ſome inſtances be committed by ſpeaking truth, and in holding back a part of the truth, which would have placed the whole tranſaction in a different point of light.

False witneſs riſe againſt my ſoul, King David, once did ſay, Their hearts were hard their tongues were falſe, They from God's law did ſtray. God, will not hold them guiltleſs now, That take his name in vain, That with their tongues do falſely vow, Or part of truth detain. God's calling now, with ſolemn voice, On that account its clear, And may thoſe wretches, ſtand in awe, That dread not to falſe ſwear: And puniſh them that don't repent, And fly to Jeſus blood; To cleanſe their hearts, and ſouls from crimes, And ſeal them ſons of God.

THE day but one before I was to be executed, my wife and children and other friends took their laſt farewel of me, in this world—the tears and heart-breaking ſorrows of parting, I cannot deſcribe. It having been propoſed that my wife and friends ſhould apply to the doctor to whom my body had been given for diſſection, and beg it might be delivered to them for burial; which they did and being refuſed, it ſo exceedingly affected them, that I could not help taking a part in their extreme ſorrow on that account; and having been adviſed to try to make my eſcape, I attempted, and effected it; and with my irons on got ſome diſtance; but was ſoon taken and brought back.—I now ſay, I am ſorry that I gave way ſo much to nature, as to try for an eſcape; it is what I ought not to have done; I ought not to have reſiſted the Divine will, in dying▪ nor giving my body to be uſed for the benefit of mankind—I ought to have been a diamond in the crown of my Saviour, who hath done and ſuffered ſo much for me—I am humbled in the duſt, and hope it will be a means of bringing me nearer my Saviour.

I HAVE been attended by a number of the Miniſters of the everlaſting Goſpel, and I thank them for their kind repeated viſits, prayers and inſtructions—they endeavored to impreſs me with the additional ſin of not owning malice, and urged my confeſſion, my anſwer has been, that to pleaſe man I ought not to confeſs a lie to God, and thought it was juſt in God to take my life in this way, or any other at his pleaſure yet he knew I had no malice nor intention to kill any man. I expect there were ſome of the clergy to whom my anſwers were by no means ſatiſfacory as to the murder, and alſo ſome principles I believe, that they deny; one of which is that Chriſt only died for a certain number, elected from eternity, which will be ſaved, and that others are reprobated to damnation: I can entertain no ſuch ideas of Divine goodneſs, as to believe that he has doomed any part of mankind to eternal miſery, without affording them every thing neceſſary to eſcape therefrom: but that his divine character and perfections are the ſame as he hath revealed them in the ſacred ſcripture; and that they are not given by divine inſpiration to deceive us, which I humbly conceive would be the caſe if this doctrine was true—for God ſent not his Son into the world to condemn the world, but that the world through him might be ſaved. If then he did not die for the world, the world through him could not be ſaved—the purpoſes of God then are not anſwered, but totally defeated: and when I mentioned that God ſo loved the world, that he gave his only-begotten Son, that whoſoever believeth in him ſhould not periſh but have everlaſting life. One of thoſe Rev. gentlemen anſwered, that the world meant the elect—To which I replied, if the term world means elect, in this place, then the text will read thus: God ſo loved the elect, that he gave his only Son that whoſoever of the elect believeth on him, may not periſh. If this be the ſenſe then it implies, that part of the elect may not believe—I read Chriſt taſted death for every man; that the free gift came upon all men unto juſtification of life: and it ſeems as if every man and all men, muſt in fact, mean all men under heaven. I read of thoſe denying the Lord that bought them; if they were not bought by him, how could they deny him, that bought them: This, to me is unanſwerable and unaccountable. An obſervation was made that Chriſt did not pray for the world, but them that the Father had given him: this to me is far from proving Chriſt did not die for the world, becauſe he did not pray for the world: for Chriſt I conceive could pray for nothing but what would be granted if then Chriſt were to pray for all the world, they muſt all be ſaved: for ſaid he I can pray to my Father and he will give me more than twelve legions of angels. From this I conclude the prayers of the Son are all granted. I aſked if Adam loſt every thing good, they agreed he did. I then aſked what it was in us that gave us a check when we did wrong and remorſe for having ſo done? They anſwered, natural conſcience. I confeſs I know not what that is as they hold it. I can find no ſuch principle in nature, and believe there is none in man, while his day of grace laſts. For in Adam we loſt every good, where then can ſuch a principle ſpring from: I can't conceive of but two principles viz. from God; or, from the devil. If this principle is from God, it is not natural, but ſpiritual. I hold that in Adam we loſt the laſt ſpark of life, light and inclination to holineſs virtue or any thing good, more than the devil, have. What they conceive natural conſcience, I conceive a ſupernatural principle, purchaſed by the Redeemer; repreſented in ſcripture, by the light that lightneth every man that cometh into the world, in many places called the Spirit, a meaſure of which is given every man to profit withal, and that all both elect and reprobate have it: The elect improve it, and it is increaſed; to him that hath ſhall be given. The reprobate do not improve, but reſiſt till it is taken away. They who are called reprobate are not made ſo by an eternal decree of the greateſt and bell of Beings but having reſiſted till the r • day of grace is paſt, become ſuch by their own ſtubbornneſs and wilfulneſs. This principle, I conceive clearly expreſſed in thoſe words of the apoſtle, Examine yourſelves, know your ownſelves that Chriſt is in you except you are reprobates.—If every man that cometh into the world has that principle ple, then thoſe reprobates have had it, and have loſt it; they by their egregious and ever to be lamented folly have loſt it paſt recovery.

Another queſtion has been put to me reſpecting the ſtate of infants: to which I ſay that, I am far from believing that there are of thoſe in hell not more than a ſpan long as ſome have had the boldneſs and hardneſs to aſſert. I believe the purchaſe of the Redeemer extends to all and every infant born; and that talents, or a meaſure of the divine Spirit, are given them, according to their day; and that thoſe of them, that are taken out of the world before actual tranſgreſſion, the divine ſpirit ſanctifies and cleanſes from original ſin. I conceive the declaration of our Lord confirms the truth of this: faith he, of ſuch is the kingdom of heaven; and except ye be converted, and become as little children, ye cannot enter into the kingdom of heaven. It has been obſerved to me, that, in Adam we loſt all our moral abilities, but not our natural. I find no propriety for this diſtinction, as they make it; for all natural abilities lead towards the prince of darkneſs; and it is ſpiritual abilities that lead, towards the Prince of light. If we have any thing reſtored by Chriſt, it muſt be ſufficient to place us in a ſtate of probation, and ſomething above nature; and fully adequate to the purpoſes for which it was purchaſed and freely given.

There has alſo been held up to me, a diſtinction between common and ſpecial grace a diſtinction which I conceive conſiſts in imagination only having no foundation in the ſacred ſcripture. Say they, God gives his common grace to all; but his ſpecial grace to none but the elect, I believe his ſpecial having grace, like a grain of muſtard ſeed is given all, without exception. I do not believe ſpec • I ſaving grace, as they call it ſaving without our moſt faithful, earneſt endeavors to make i • ſaving, and that if we are not faithful unto death, we never ſhall receive the crown of life.

Some queſtions were alſo made about foreknowledge. It ſeemed as if thoſe divines had an idea, that, if it was from eternity known by God that Adam would ſin; then it followed, that Adam could not help it. To which I anſwered, if Adam could not help it, then he could not be blameable—he could incur no guilt. What man endowed with reaſon ever thought a man to blame for what he could by no means prevent? I believe every thing is known by God from all eternity, that ever hath or ever can or will exiſt, and that it will come to paſs exactly in the manner foreknown; but not merely becauſe foreknown, any more than becauſe afterknown: knowledge does not canſiſt in power, or agency. In all inſtances thoſe things foreknown as neceſſary, are foreknown as neceſſary, and thoſe contingent, as contingent.—I believe that Almighty God is not an efficient in evil, and that nothing evil ever was, will, or can be brought into exiſtence by him. I believe every thing foreknown, and ſome thing, foredetermined to be brought about by his agency. I believe where it is ſaid, I will harden Pharoh's heart, means no more than that he having ſinned out his day of grace while under the operation of the Spirit, it was withdrawn from him, and that muſt be hardneſs ſufficient: His temper and diſpoſition was then the ſame as Adam's would have been after ſinning without the interpoſition of the Saviour. The ſame may be ſaid of Judas in betraying his Lord; the devil entered into him, and ſo he does every one when their day of grace is paſt, and the Spirit is withdrawn; they are then under the power of the devil and fill up the meaſure of their days in his ſervice.

It was obſerved by ſome of the divines that the day of grace laſted through a man's life. In ſome inſtances it may be ſo, in others not. I can't believe it true in the inſtances juſt mentioned of Pharaoh and Judas: therefore ſailing in any inſtance, it can be no rule to be depended upon.

Another of the clergy obſerved, that if Chriſt died for all then all muſt be ſaved or his power is not ſufficient to ſave all, which degrades the Redeemer. I anſwer, firſt: that Chriſt, I conceive, did not die to exert his Almighty power to ſave one ſoul, but to ſatisfy the vindictive juſtice of God for all, and place all on a footing to accept his terms, and receive his purchaſed bleſſing; otherwiſe I ſee no propriety in his commands and exhortations to choſe, turn, believe and live. All mankind are in ſcripture conſidered and treated as free agents, as rational beings; and are all called, invited and drawn by the Spirit. The Spirit and the Bride ſay come—Behold I ſtand at the door and knock; that is at the heart. It belongs to us to open the door, and receive the King of Glory in; if we will not open, he will not force; if we bar, he will never brake. He hath done all things neceſſary; what more could I have done, that I have not done: ſaid he, not that he hath exerted his Almighty power, but hath done all that belonged to the work of redemption, and conſiſtent with the undertaking. Secondly, I ſay, tho' Chriſt died to ſatisfy divine juſtice for all, yet it is no diſparagement to him not to ſave all, becauſe he never undertook it, only conditionally, and that condition on their part never has been performed. The contrary principles, I conceive, holding that Chriſt did not die for the whole world, is diſhonoring God, degrading the Saviour, diſcouraging ſouls, and the greateſt detriment to the progreſs of true religion.—It appears to diſhonor God, by diſbelieving his ſacred declaration ſo often made in the ſcripture, that he i • no • r • ſpecter of perſons. It degrades the purchaſe of Chriſt by denying the firſt neceſſary ſtep towards ſalvation, viz. A light, to lighten every man; and that by means of his purchaſe, this light is actually given, and that it is ſufficient. If we believe the ſacred oracles, we muſt believe it ſufficient for the great purpoſe or ſalvation, and that all mankind have it. If it is not ſufficient it may be conſidered worſe than nothing, and a means of aggravating the condemnation of a conſiderable part of mankind; and the Saviour of ſinners has done them no favor, but the greateſt injury and rendered their ſituation infinitely worſe than before. The doctrine of perſonal election from eternity has a tendency to exalt ſelf, & appears far from that humble ſpirit of love and good will to all men recommended in the goſpel. It is diſcouraging to ſouls under conviction; for they from ſuch principles conclude ſeeking and ſtriving are to no purpoſe: for if they are not elected it is not in the power of all worlds to ſave them—and damned to all eternity then they muſt be. Many in ſuch a ſituation go into deſtruction, and I have heard of many under ſuch diſcouragement putting an end to their days by taking their own lives, and where is the inconſiſtency of ſuch conduct upon the belief of ſuch principles; for they are taught the longer they live in an unconverted ſtate they are adding ſin to ſin—and they, conſidering they are not elected and cannot be ſaved, believe the ſooner they die the leſs ſin they will have to anſwer for.

I conſider it detrimental to religion, to hold forth the terms of ſalvation in a myſterious metaphyſical light, and the Divine Character in a different view from what it is held forth in the word written by inſpiration of the Spirit. Thoſe principles fix on the ſcriptures ſo many contradictions, as to create a ſuſpicion of their being from God or any thing more than human invention; and lay a foundation for DEIS • . While on the other hand, the principles for which I contend are moſt fully ſet forth in ſcripture and in the moſt expreſſive and moving manner—they 〈…〉 all, command all, exhort and promiſe all; Glorify God, exalt the Savoiur and free grace; appear perfectly reaſonable, and plain to the weakeſt capacity, ſo that the that runs may read and underſtand the literal ſenſe; but the ſpiritual ſenſe can be unſolded by nothing leſs than the divine Spirit of inſpiration, by which they were wrote; operating in the heart and witneſſing with the written word. Some ſcriptures are ſpoken to particular perſons—ſome to churches, and ſome to kingdoms and nations. Such I conceive is Paul's to the Jews, in the ix chapter of Romans, mourning the fate of the Jews; and not the election and reprobation of particular perſons, which I humbly conceive does not apply to prove any thing concerning election as commonly contended for—Jacob have I loved and Eſau have I hated, is a quotation made by the apoſtle, from Gen. xxv, 23, and Mal. i, 2, 3. His laying waſte the heritage of Edom for the dragons of the wilderneſs, is a different thing from his appointing the perſon of Eſau to eternal miſery, by a mere act of ſovereignty, without any thing done by him to deſerve it.

The apoſtle is ſpeaking of the two nations, and ſhewing the Jews how without any good works done by them, and long before they were born, they were choſen a peculiar people, not elected to everlaſting happineſs, but a people whom it pleaſed the Supreme Being to raiſe above any other people and to work miracles innumerable: all to bring about the great and glorious event, to wit, the birth of the Saviour of the world, long before promiſed; which when the apoſtle wrote had been brought into exiſtence; and they having abuſed thoſe great and glorious privileges, God in his providence was about to beſtow them on the Gentiles—And that God as a ſovereign diſpoſeth the fate of kingdoms and nations, the times and ſeaſons according to his pleaſure.—In conſidering this chapter in any other manner, it contradicts and deſtroys the apoſtolic and other writings, and even the whole tenor of ſcripture, of the old and new teſtament. What I underſtand by the elect is ſuch as are converted unto God, and have their ſins pardoned and live in the exerciſe of that faith that works 〈◊〉 love and purifies the heart. They are ſuch as are choſen through ſanctification of the Spirit, and muſt be ſanctified before they are elected; and though it is ſaid God from the foundation of the world hath elected us in him; ſo it is ſaid of Chriſt, the Lamb ſlain from the foundation of the world; but brought to paſs not two thouſand years ſince: ſo election, form the foundation of the world, I conceive, means holy perſons that are in time converted unto God and continue in his love; and that God appoints obedient believers unto ſalvation not without, but according to his fore-knowledge of all their works from the foundation of the world. And God, who is unchangeable, hath fore-ordained all diſobedient unbelievers unto condemnation; not without but according to his foreknowledge of all their works from the foundation of the world.—Ma •• 's believing is the cauſe of his juſtification from all his ſins: and God is the Juſtifier of all that believe in Jeſus: Therefore a man is juſtified by faith without the deeds of the law.

Another queſtion was aſked reſpecting the perſeverance of the ſaints. To which I anſwered, that I hoped none would ever f • ll away—I conceived a man 〈◊〉 had fallen into the fire, and narrowly eſcaped with his life, and by means of his eſcape had placed himſelf in expectation of the greateſt happineſs would be cautious of running into the miſerableſt 〈◊〉 again. Yet there can be no impoſſibility in the ſuppoſition, that a ſoul truly converted, may fall back and be condemned. For nothing can be plainer revealed in ſcripture.—Hymenus and Alexander, had once faith, and left it; and we read of ſome having condemnatoin becauſe they have caſt off their firſt faith, they had it, or they could not caſt it off—And ſome are turned aſide after ſatan; they had 〈◊〉 or they could not have turned aſide. Many of his diſciples went back and walked no more 〈◊〉 him. We read, he that believeth ſhall be ſayed, that is if he continue believing, otherwiſe not: Said Chriſt my ſheep know my voice, and I know them and they follow me, and I give unto them eternal life, and they ſhall never periſh, neither ſhall any pluck them out of my hand. My ſheep hear my voice: much depends on this part of the ſentence. Hearing in ſcripture conveys a moſt important idea, on which our eternal all depends. In this place then they that are meant by hearing his voice, are they that hear, receive, obey, and walk in all the commandments of their Lord: thence none can pluck them out of his hand—But if that ſervant ſhall ſay in his heart my Lord delayeth his coming, and be drunken: The Lord of that ſervant will cut him aſunder, and appoint him his portion where is weeping, wailing and knaſhing of teeth,—Saith Paul, Romans, viii, 38. I am perſuaded, that neither death, life, angels principalities nor powers, ſhall be able to ſeparate us from the love of God in Chriſt Jeſus our Lord. This they conceive a demonſtrable proof of perſeverance, and it does effectually prove it to thoſe characters to whom he wrote; and they were ſuch as were mentioned in the verſe juſt before, viz. That neither tribulation, diſtreſs, perſecution, peril or ſword could deter or diſſuade from following the voice of the lovely Jeſus: and thoſe that were ſuch, nothing could ſeparate from his love. And as it is at this day, to theſe who continue in his love, they are his diſciples indeed; and none but ſuch.

Another teſt, to prove their aſſertion is, that whom he loveth, he loveth unto the end. What end—the end of their continuing in his love, or the way of holineſs? Some are mentioned as being kept by the mighty power of God through faith unto ſalvation. If any are kept in or through faith it is by the mighty power of God. But that all that have faith, keep it unto ſalvation, can't be proved from ſcripture. Adam had it and might have kept it; ſo it is with others at this day; this mighty power of God is ſufficient, if we keep ourſelves in it: if we forſake him, he will forſake us. Saith the apoſtle, keep yourſelves in the love of God. This is our part; God gives it to us; it belongs to us to keep it. "If any man draw back, my ſoul ſhall have no pleaſure in him:" but we are not of that number, that draw back unto perdition. This does not prove, that I myſelf, and you my dear reader! are not of the number that draw back: nor will our having once believed prove it; nothing leſs then following Chriſt in the ways of holineſs, and feeling the internal evidence of grace within ourſelves, witneſſing with our ſpirits to the ſacred ſcriptures, and correſponding there with can give as any ſolid ground of comfort: paſt experiences are not ſafe to truſt upon. The great and important queſtions are, What do we experience this preſent moment? not, what have we experienced—Are our lamps ſtill burning, and is the light within us increaſing? Are we growing in grace? for it is the nature of grace to grow. 〈◊〉 the affirmative of theſe queſtions I place my hope, joys, comfort, and happineſs.

But it has been ſaid by ſome, all theſe kinds of faith, are not the saving faith; the perſon that ever had a ſpark of true faith can't fa • l away finally and be damned. I beg their ſerious attention to the following ſcriptures, and by examining and comparing ſcripture with ſcripture, they, will find that thoſe that were holy and righteous in the judgment of God himſelf; thoſe that were endued with faith that purifies the heart, and produces a good conſcience; thoſe who were Ingra •• ed into the good olive tree; thoſe who were branches of the true vine, of whom Chriſt faith, I am the vine, ye are the branches; thoſe who ſo effectually knew Chriſt as by that knowledge to have eſcaped the pollution of the world: thoſe who ſaw the light of the glory of God in the face of Jeſus Chriſt, who were made partakers of the Holly Ghoſt; of the witneſs of the Spirit▪ of the fruits of the Spirit; thoſe who lived by faith on the Son of God; thoſe who are ſanctified by the blood of the covenant, made ſhip wreck of their faith, and committed the unpardonable ſin againſt the Holly Ghoſt: and thus even ſome of thoſe characters, may ſo far fall from God as eternally to periſh. Therefore let him that thinketh he ſtandeth, take heed l •• t he be deceived and f • ll beyond any recovery, into the gulph of eternal miſery. I depend on nothing leſs than the Spirit of the bleſſed Jeſus witneſſing with my ſpirit that I belong to God, and upon being drawn from all earthly things, ſanctified and cleanſed from all ſin, & from the love and practice thereof; and with theſe principles of faith and holineſs, operating and reigning in my heart, I humbly hope and expect to meet death, at the place of execution, rejoicing.

I freely give my body up, Into the arms of death, To God my ſoul I recommend, So long as I have breath, I have been vil • r than the vil • , There's none can equal me, But glory be to God the Son, And to the holy Three. I freely now am juſtify'd, And by Chriſt's blood am clean; Thoſe ſins that were of crimſon dye, As though they ne'er had been: Now I muſt join in ſongs of love To my Redeemer dear, For he came down ſinners to ſave His blood he did not ſpare. His blood he ſhed without reſerve, Our ſouls for to regain; His Purchaſe was extenſive, large, Glad tidings to all men. W. Sweeting.

A ſhort account of the life, converſation, parting advice, and execution of Whiting Sweeting—by Wm. Carter.

I Beg leave to inform the public, that I have been intimately acquainted with Whiting Sweeting, the writer of the foregoing and that I have been preſent when he was viſited by a number of the miniſters of the goſpel, to examine into the ſtate of his ſoul, and adviſe and pray with and for him, and have often heard him give an account of his former wicked life, before he was made a priſoner, and of his conviction and converſion, while he was confined in the gaol—A ſhort account of which I expect will be pleaſing to his friends and relations, and perhaps entertaining to ſome readers.

WHEN he was firſt made priſoner, he appeared an exceedingly ignorant man, in the knowledge of ſcripture, and one that had never applied himſelf to the ſtudy thereof; and for ſome time his countenance looked rough and diſagreeable. He ſoon betook himſelf to diligent reading and ſtudying the ſcriptures, meditation and prayer; and ſeemed an earneſt ſeeker of the great things of his everlaſting peace. At a certain time, one Sunday, about the laſt of January now paſt, after prayer and meditation, (as he expreſſed it) he felt an extraordinary change, in the powers and faculties of his mind, different from any feelings he ever had before; he felt calm and peaceable in his mind; had new views of God, of Chriſt, of the ſacred ſcriptures; the truth of ſcripture confirmed, and opened new views of God as the greateſt and infinitely the beſt of Beings—as a Being infinitely lovely and worthy of the higheſt love and adoration of all creatures; as a Being at an infinite diſtance from all ſin, and poſſeſſed of perfect holineſs and his law ſuch, that he could not forgive the leaſt ſin without perfect ſatisfaction; that all mankind were guilty, and unable to make ſatiſfaction to his juſtice for one, even the leaſt ſin; that the Son of God had undertaken to make ſatisfaction, and had brought in an everlaſting righteouſneſs, for all that would give up themſelves to him, to be ſaved ſolely on account of his merit; and that the terms were to give up all for the Pearl of great Price: He felt himſelf drawn to God, and the ways of holineſs, and reſigned to God his deareſt enjoyments, and ſaid he was willing to be to do and to ſuffer juſt what God pleaſed: and if it was the will of God to take his life, (tho' he could not conſider himſelf a murderer) he was willing to die, and could not ſay he had any deſire to live, tho' there was ſomething ſhocking to nature in death: yet it was a cup all muſt drink.—About this time there appeared a viſible change in his countenance, which was obſerved by ſeveral that viſited him: he appeared calm, compoſed, pleaſant, affible, and ever after ſo remained till his execution.

He ſpent his whole time in reading, praying and in converſation on divine things.—He made ſurpriſing progreſs in the knowledge of ſcripture, and ſeemed as if he was able to unfold any myſterious paſſage in the plaineſt manner.—He was much diſappointed in hearing the witneſſes againſt him at his trial: and after the witneſſes were heard, ſome of his friends who ſeemed to have ſome knowledge of the unhappy affair, obſerved to him ſomething about perjury, he ſaid don't mention ſuch a thing: I hope they are not perjured wilfully, if they are I forgive them; they have not hurt me; I am willing to die. And when ſome of his relations ſaid ſomething about a reprieve, he ſaid no, they need not give themſelves any trouble about it; it was the will of God to call him out of the world in that way, and he hoped it would be to the glory of God, and the good of precious and immortal ſouls.

I was preſent when his father, mother, brothers and ſiſters and his wife came to take their laſt farewel of him; which ſcene was truly affecting, and ſufficient to melt the hardeſt heart, but eſpecially the parting with his wife; he in the moſt preſſing manner ſet before her the joys to be obtained, and the miſery to be avoided by a ſtrict attention to religion, and coming into the terms of ſalvation; which he opened and explained, urging a compliance and as an engaging motive, (their affection being great for each other) that then they ſoon again ſhould meet in thoſe happy regions where no ſin nor ſorrow can enter, to diſturb their happineſs, throughout 〈◊〉 eternal duration. Obſerving, if ſhe choſe to follow him in the ways of holineſs, ſhe would find an admiſſion into thoſe realms of bliſs, into which in a few hours he was going. He added, I am a dying man; you have been a kind wife; I muſt leave you in the hands of a merciful God; farewel, till we meet again in a better would never to part.

When the ſheriff came to call him to execution, he ſeemed calm as he had been before.

It was with much difficulty that he wrote the foregoing pieces (his hands being in irons) and as they could not eaſily be read, he deſired me to copy them, and requeſting alſo, that I would add his dying exhortation to the audience, at the gallows. He alſo left with me a few lines, in verſe, to be added to his laſt and dying words.

As to what he ſaid at his execution, as I was not preſent, and no perſon took notes of it, I have it not in power to give it at length—but from a paper found in his pocket after he was executed, which contained the heads of his laſt and dying words, it appears to have been a kind of abridgment of what he had wrote—earneſtly preſſing an attention to religion as the great thing needful urged from various conſiderations—alſo the great propriety of chuſing good magiſtrates, obeying them when choſen, and the incumbent duty of every citizen to be obedient to the laws; and cloſed with a ſervent prayer, well adapted to the ſolemnity of the occaſion—the laſt words of which were LORD JESUS! into thy hands I commit my ſpirit.—And I think it may with truth be obſerved, that, as in his converſation he ſeemed to live in the lively expectation of a happy eternity—ſo to all appearance, he died.

In his laſt converſation with his relations, he obſerved that the great and glorious doctrines of the goſpel were not held forth in their true light; but were by ſome of the preachers of the goſpel ſo clouded and obſcured by metaphyſical reaſonings, as to render them hard, if not impoſſible; to be underſtood and received in the true ſenſe held forth in the world; and often earneſtly wiſhed might it be in his power to communicate his internal ſenſe there of; which he had not received from man, by tradition and education, but from God, by the influence of his holy Spirit, and earneſtly directed them to have recourſe to the Spirit within their own hearts together with the ſacred ſcriptures, and in that way by earneſt ſeeking they could not fail to find: and that the way of ſalvation would be opened clear and plain to them. And that following Chriſt, by keeping his commandments, is the way in which he is to be found; for, ſaith he, John viii, 12. I am the light of the world, he that followeth me ſhall not walk in darkneſs;—vii. 17. If any man do his will he ſhall know of the doctrine whether it be of God;—xiv. 23. If a man love me, he will keep my words and my Father will love him, and we will come in unto him and make our abode with him.—He often obſerved that he did not believe that the ſoul of man came immediately from God, as ſome ſuppoſe, and when joined with the body was holy and clear of any ſin: he believed that m • n conſiſted of three parts. viz. ſp;irit, ſoul, and body: and • hat the ſoul and body both by natural generation proceeded from Adam the firſt parent, and were totally corrupted: and that the ſpiritual part was from God and is therefore pure and holy—and the following ſcriptures he thought proved his belief—Ecclſiaſte iii, 21. Who knoweth the ſpirit of man that goeth upward; xii, 7. Then ſhall the duſt return to the earth as it was and the ſpirit ſhall return to God who gave it.—Hebrews iv, 12. For the word of God is quick and powerful ſharper than any two edged ſword, piercing even to the dividing aſſ • nder of ſoul and ſpirit; I Cor. ii, 2. For what man knoweth the things of a man, five the ſpirit of man which is in him; even ſo the things of God knoweth no man, but the Spirit of God.—The ſoul of man and the ſpirit he conſidered two very different things; by the ſpirit, a ſupernatural principle purchaſed by the Saviour, and given for further improvement; repreſented by the good ſeed, the leaven, the grain of muſturd ſeed, the talents, &c. And that this divine principle is communicated to every man that cometh into the world; & that as many go out of the world, at or near the inſtant of their coming into it, then if all have it they muſt have it a ſoon as they come into the world, if not before. And though this divine principle is in every heart yet to many it is of no uſe, becauſe they bury it in the earth, and though like a live coal of fire wholly buried and covered under the aſhes, when found and ſtirred up, begins to burn▪ ſo this divine principle becomes the ruling power; but if it is not found and improved the powerful principle of corrupt nature grows ſtronger, the divine principle is buried deeper and deeper till it is wholly taken away—And that thoſe who never were favored with the light of outward revelation, have this divine principle operating on many of them to their ſalvation. Rev. v, 9. For thou waſt ſtain and haſt redeemed us unto God by thy blood, out every kindred, tongue, people and nation. And I ſaw a great multitude which no man could number of all nations, kindreds, people and tongues before the throne and before the Lamb, cloathed with white robes, and palms in their hands, crying ſalvation, &c.

He often expreſſed that if he could while under his conviction have received any ſuch directions, as he hath been giving in his writing, he ſhould have found great benefit therefrom: and from ſuch conſiderations, wiſhing to promote the good of immortal ſouls and lead them from their own works to the Spirit in the heart, and to induce them to attend to its inward teachings, and to convince them that ſalvation is no where elſe to be found, and in no other way to be obtained—induced him to ſpend ſo much of his ſhort time in writing—having not began writing till after he received ſentence of death. He often obſerved that having in his confinement been furniſhed with a piece on election and reprobation wrote by Mr. George Whitefield, in which he ſays, that they who believe in God's dooming men to everaſting burning, alſo believe that God looked on them as fallen in Adam, and that decree which ordained the puniſhment, regarded the crime by which it was deſerved; he could not believe mankind were doomed to eternal miſery without any preceding fault other than the ſin of Adam, and that infants did not as ſoon as born, deſerve damnation for a fault committed thouſands of years before they were born, which they could not foreſee nor prevent; and though he believed original ſin in the fulleſt ſenſe, yet he believed none were damned for it without actual tranſgreſtion; original ſin being anſwered, and a new principle being reſtored by the Redeemer—he could not believe that a covenant was made between the Father and Son, that the Son ſhould in time deſcend from heaven to earth, to redeem a certain definite number, called the elect, and leave all others by far the greater part of mankind reprobated from all eternity: and he ſaid after reading ſaid author's aſſertions and ſtudying the ſame, he betook himſelf to earneſt prayer to God to ſhew him the truth, and ſoon after had the fallacy and inconſiſtency of thoſe principles moſt plainly diſcovered to him, and in the moſt preſſing manner he intreated his wife not to be led away with thoſe principles (tho' faſhionable at this day) ſo directly contradictory to the whole tennor of both old and new teſtament, and obſerved that if all the men on earth were to tell him he was wrong, they could not ſhake his faith; for the had that which the world could neither give nor take away; viz. the internal evidence, the witneſs of the Spirit of God, witneſſing with his ſpirit, and agreeing with the ſcriptures and opening them clearly to his underſtanding—and that on theſe important truths he was willing to venture his immortal all; not in the leaſt doubting, but in a few hours he ſhould be admitted to join in the happy and never-ending praiſes of redeeming love, to HIM that hath waſhed us in his blood, and made us kings and prieſt unto our God, that we might reign with him for ever and ever.

To conclude, hoping the foregoing may in ſame meaſure anſwer the 〈◊〉 wiſhes of him who tho' dead yet ſpeaketh; who expreſſed ſuch a deep concern for poor, periſhing, careleſs thoughtleſs, immortal ſoul, and that he might be a means of awakening at leaſt one ſoul, to lay hold of offered mercy; and now in time, ſecuring a title to a glorious eternity: And that they might not neglect this great and important buſineſs, for trifles and ſhadows: but be induced ſpeedily, with an honeſt ſincerity, to begin and perſevere to their eternal gain. And that they may receive the crown that never fadeth away (which will be given to thoſe and to thoſe only that are faithful unto death) and that inconceivable, inexpreſſible reward, of Come ye bleſſed. &c. is the moſt earneſt deſire of their Souls, well-wiſher,

WILLIAM CARTER,

The following lines were left by ſaid Sweeting, to be placed after his exhortation at the place of execution. BY faith I ſee the heavenly hoſt, The Father, Son and Holy Ghoſt, All ſeated on the throne above, With offers of redeeming love. By faith, I ſee, a ſhining band, Of holy angels, round me ſtand, Waiting, my ſoul's departing ſlight, To the bright realms of endleſs light. Methinks, the time does paſs ſo ſlow, While they all wait for me to go, Oh haſte my ſpeed, to take my flight, To yonder world of glory bright. Methinks, the heavenly hoſts rejoice, To ſee the ſight, and raiſe their voice, He that was • oſt, is found again, They praiſe the Lamb in higheſt ſtrain. Methinks, dear Jeſus, now is come, To take my ſoul, and guard it home, To ſet it on a throne above, To join the ſaints, in ſongs of love. By faith, his love does ſtill my heart, I hope no more from 〈◊〉 to part; 'Tis perfect love that caſts 〈◊〉 fear, And joins in union now ſo dear.

Note—It ſhould be remarked, that altho' the unfortunate 〈…〉 died under the apprehenſion that his body was to be 〈◊〉 , agreeably to ſentence, yet the ſurgeon to whom it was given, had the humanity to deliver it to a brother 〈◊〉 the 〈◊〉 —who took it to his friend in Stephen • own, where it was decently interred.

FINIS.