that he loves them; hence I infer, that the Universal Doctrine is calculated to make all men obedient to God, because its direct tendency is to make them love him, by convincing them that he loves them." Third Difcourfe, p. 41.

We give this as a fpecimen of Mr. W.'s application of the doctrine to the cafe of awakened finners, and for the confola tion of the wounded in fpirit. Nor does he make less worthy ufe of it in alarming the confciences of the carelefs. He fets the terrors of the Lord in array against tranfgreffors, and demonftrates, that there is no occafion to preach endless damnation in order to affect the confcience, and teach finners to flee from the wrath to come. Hear him.--

Some have fuppofed that the future punishment of the wicked will be nothing more than the guilt and wrath which they will be the subjects of in their own minds: now, though I by no means think this will be their proper punishment after the last judgment, yet guilt and wrath are effects of fin which will remain upon them, while in a state of punishment, and, no doubt, add to their mifery. Guilt is a confcioufnefs of fin; wrath, as it relates to the mind, a fenfe of the displeasure of God againft fin; both these the wicked must be the subjects of, in the fulleft sense, after the judgment day; for after every thing is laid open, they can no longer remain ignorant of any thing they have done, they must have a compleat consciousness of all their iniquities, they will know what they are punished for, nor can they avoid being deeply fenfible of the Divine displeasure against fin, when they experience the dreadful effects thereof. Solomon fays, a wounded spirit who can bear! But of all wounded fpirits, a fpirit wounded with guilt, with a deep sense of the displeasure of God, is the most unbearable. And if it be fo now, what muft it be in the future ftate, when there will be nothing to alleviate the pain, or to divert the attention! There will then be indignation and wrath, tribulation and anguish, upon every foul of man that doeth evil, when they fhall be all convinced of their ungodly deeds," &c.

"When the ungodly are fentenced to depart from the Lord into the lake of fire, they will be deeply fenfible of the lofs incurred by their tranfgreffions. After feeing Chrift on the throne of his glory, and the righteous at his right-hand---after hearing him bless them in the name of his Father, and invite them to inherit the kingdom prepared for them--for the wicked to hear the judge pronounce them accurfed, with the fame lips with which he bleffed the juft---to find themselves doomed to fuffer in the fiery lake, while the righteous are reigning

with Chrift, muft furely convince them that the lofs they fuf-
tain, in confequence of their having rejected the faviour, and
refused to bow to his eafy yoke, is incalculably great!
It will not then appear a light thing to have rejected the gof-
pel--to have trifled with our own fouls---to have fquandered
away our precious time in vanity and folly---to have flighted
opportunities of attending to the things which belong to our
peace---to have been afhamed of Chrift and his followers----
to have omitted the practice of benevolence and mercy---to
have exposed ourselves to the lake of fire, by preferring the
pleafures of fin to fuffering reproach with the people of God.
No; the remembrance of these things will then fill the minds
of finners with deadly ftings."

"There are perfons who will not admit that future punishment can be fufficiently alarming, unless it be supposed to endure to all eternity: but furely what we have noticed under the preceding head must be fufficient, if properly confidered, to alarm the ftouteft hearted finner; be this as it may, I am well convinced that punishment will not be abfolutely endlefs." Fifth Difcourfe, p. 68.

The Fourth Difcourfe, concerning the First Fruits of the creatures, we particularly recommend to every ferious Chriftian. It contains ftrong motives' to action, by exhibiting the advantages which are and will be enjoyed by the first fruits, and which will not be enjoyed by the reft of mankind.

On the whole, we believe that Mr. W. has performed an acceptable fervice to the church of God. We with, indeed, that instead of an Abridgment, he had published his Five Difcourfes at large.

7

ARTICLE III.

An Addrefs to Candid and Serious Men. By fome Friends of Mankind. Third Edition. Price 2d. or Is. per Dozen to give away.

TH

HE Lord gave the word, and great was the company of them who published it. This day is this faying fulfiling in our fight. A few years ago Mr. Winchefter ftood alone in this land as a rational writer, without mystery, in defence of the Universal Doctrine; but now there are feveral writers, as well as preachers, upon this fubject, who do not speak like Mofes, in dark and veiled speeches, but like Paul, who used

great

great plainnefs of fpeech. May their number increase a thoufand fold, and their speech be heard to the ends of the earth! These Friends of Mankind have taken the fcriptural features of Calvinifm and Arminianifm, and harmonized them upon the grounds of the Reftitution of all Things. Upon the fame ground alfo they have addreffed the Deifts, to great advantage. The piece is fhort, plain, and popular: well calculated to diffeminate truth among the lower orders of mankind ---among whom, we understand, fome thoufand copies have already been diftributed---well disposed perfons having purchafed many to give away.

I.

ANSWERS TO MATHEMATICAL QUESTIONS. Answer to Queftion II. Vol. iii. P. 27.

ROM A and B's fums fubtract A and C's; the remainder 18s. is the difference between the fhares of B

FR

and C.

2. Add this 18s. to B and C's fum; the amount is 11. 125. and the half will be B's fhare, namely, 5l. 165.

3. From 161. 6s. take 5l. 16s. the remainder is A's fhare, 10%. 10s. and confequently C's fhare is known to be 47. 18s.

The fame answered Algebraically.

Put x for 161. 6s. z for 15l. 8s. y for 10l. 145. Then a+b= x

a + c = 2

b

b+c=y

c=y—b

PUT

Anfwer to Queftion III.

UT x for the part blown down; then will roo-x reprefent the part ftanding; and the two parts, with the given distance at bottom, will form a right angled triangle.

Whence the part blown down being 58, the part ftanding is 42 feet.

N. B. The first Question is either improperly stated, or I do not clearly comprehend the proposer's meaning.

DEAR SIR,

NRtt

ON REPROBATION.

O doctrine has been introduced among the profeffors of the gospel, which appears to me more difhonourable to God, more diametrically oppofite to all the Divine perfections, more completely deftitute of the leaft countenance from the holy Scriptures, more fhocking to all the feelings of the tender and benevolent mind, than the Calvinian doctrine of Reprobation. The excluding millions of the human race from the leaft fhare in the Divine love, as difplayed in the gospel, the fhutting them totally out from grace and falvation, the putting them under the bann of the Divine empire, and configning them over to the devil, to be tormented with him to all eternity, not to fay the preordination of their fins as the means of their damnation, by an eternal, unconditional, irreverfible decree, which all their prayers, tears, and fufferings never can soften, nor all their efforts prevent the execution of, so as to obtain a more favourable destiny, would reflect the greatest dishonour upon the character of the MOST HIGH, could never be reconciled with the reprefentation which the Scriptures give us of his juftice and wifdom, to fay nothing of his infinite goodness

and

and love; yet this is the light in which Calvinian Reprobation has placed things before us.

The more moderate Calvinift, fhocked by this doctrine when plainly stated in its native colours, furrounded with all its horrors, endeavours to hide its moft glaring deformities by palliations, and attempts to make it appear lefs frightful by drawing a veil over it: but it cannot be---its deformities are too prominent, and the veil too thin; the monster will still appear--will ftill fcandalize the Chriftian's God--will still térrify the minds of enquirers after truth, and drive unbelievers from the temple of revelation, fo long as they imagine it con, tains fo horrid a spectre. Not all the art of logic, all the trappings of fophiftry, nor all the decorations of rhetoric, can conceal the malignity and ferocity which fuch a doctrine imputes to the God of infinite goodness, transforming him into an almighty monster, and fuppofing him to view with equal complacency, the mifery of fome of his creatures, and the happinefs of others.

In oppofition to the above, the moderate Calvinist will tell us, that God reprobates men for their fins. This pofition, connected with the general fyftem of Calvinifm, will be found altogether fallacious. Could the finner avoid thofe fins which occafion his reprobation? The Affembly's Catechism, which is ftill in ufe among fome pious Calvinifts, answers this queftion in the negative; for it teaches even children to lifp out, that God hath foreordained whatever comes to pass. (Peri haps fome good men might trace back the attachment which they ftill feel to ideas unworthy of God to their infant impreffions, made by that Catechifm) If the finner could not avoid thofe things which are the cause of his being reprobated, (and if God hath ordained them, who can withstand his ordination?) it will follow that reprobation is the effect of a fovereign decree. Will not the Calvinift contend, that all mankind are fo fallen in Adam, that they are born completely depraved and polluted, in a moral sense, that a life of ignorance, enmity, and rebellion is the certain confequence of being born in such a state; and that, unless God interpofes, by his fpecial grace, the finner will certainly continue in enmity and rebellion---die in his fins--and fo be irrecoverably loft? Will he not maintain, that God determined never to extend his love to the reprobates? never to make provifion for their falvation, by giving his fon to die for them? never to interpofe by his grace for their recovery---without which grace their damnation is inevitable? VOL. III. N

Are