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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 Discourse, p. 41.

We give this as a specimen of Mr. Wi's application of the doctrine to the całe of awakened sinners, and for the consola. tion of the wounded in spirit. Nor does he make less worthy use of it in alarming the consciences of the careless. He sets the terrors of the Lord in array against transgressors, and demonstrates, that there is no occasion to preach endless damnation in order to affect the coniçience, and teach sinners to flee from the wrath to conje. Hear him.--

“ Some have supposed 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 sin which will remain upon them, while in a state of punilhment, and, no doubt, add to their misery. Guilt is a consciousness of fin; wrath, as it relates to the mind, a sense of the displeasure of God against fin; both these the wicked must be the subjects of, in the fullest 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 sensible of the Divine displeasure against fin, when they experience the dreadful effects thereof. Solomon says, a wounded spirit who can bear! But of all wounded spirits, a spirit wounded with guilt, with a deep sense of the displeasure of God, is the most unbearable. And if it be so now, what must it be in the future state, when there will be nothing to alleviate the pain, or to divert the attention! There will then be indignation and wrath, tribulation and an. guiß, upon every foul of man that doeth evil, when they shall be all convinced of their ungodly deeds,” &c.

« When the ungodly are sentenced to depart from the Lord into the lake of fire, they will be deeply sensible of the loss in. curred by their transgressions. After seeing Christ 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 accursed, with the same lips with which he blessed the juft--- to find themselves doomed to suffer in the fiery lake, while the righteous are reigning with Christ, must surely convince them that the loss they fuf- · tain, in consequence of their having rejected the saviour, and refused to bow to his easy yoke, is incalculably great! It will not then appear a light thing to have rejected the gospel-- to have trifled with our own souls--to have squandered away our precious time in vanity and folly---to have slighted opportunities of attending to the things which belong to our peace---to have been ashamed of Christ 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 suffering reproach with the people of God. No; the remembrance of these things will then fill the minds of finners with deadly stings.”

« There are persons who will not admit that future punishment can be sufficiently alarming, unless it be supposed to endure to all eternity: but surely what we have noticed under the preceding head must be sufficient, if properly considered, to alarm the stouteft hearted finner ; be this as it may, I am well convinced that punishment will not be absolutely endless.” Fifth Discourse, p. 68.

The Fourth Discourse, concerning the First Fruits of the creatures, we particularly recommend to every serious Christian. It contains strong 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 rest of mankind.

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

ARTICLE III. An Address to Candid and Serious Men. By fome Friends of Mankind. I hird Edition. Price 2d. or is. per Dozen to

give away. THE Lord gave the word, and great was the company of

1 them who published it. This day is this saying fulfiling in our fight. A few years ago Mr. Winchester stood alone in this land as a rational writer, without mystery, in defence of the Universal Doctrine ; but now there are several writers, as well as preachers, upon this subject, who do not speak like Moses, in dark and veiled speeches, but like Paul, who used


great plainness of speech. 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 scriptural features of Cal inism and Arminianism, and harmonized them upon the grounds of the Restitution of all Things. Upon the same ground also they have addressed the Deists, to great ad. vantage. The piece is short, plain, and popular: well calcu.' lated to disseminate truth among the lower orders of mankind ---among whom, we understand, some thousand copies have already been distributed---well disposed perfons having purchased many to give away.


Answer to Quellion II. Vol. iii. P. 27. 1. L ROM A and B's sums subtract A and C's; the re.

T mainder 18s, is the difference between the shares of B and C.

2. Add this 18s. to B and C's sum ; the amount is 11l. 125. and the half will be B’s share, namely, 5l. 16s.

3. From 161. 6s. take 5l. 16s. the remainder is A's share, Iol. 1os. and consequently C's share is known to be 41. 18s.

The same answered Algebraically. Put x for 161. 6s. z for 15l. 8s. y for 10l. 145. Then a + b = X a +c=% bt.c=y, or a = x - b

x- b+c=2

x - 2b +y=
2b = % - % +y
b= x - x + y

or 5l. 16s. B's nioney
vol. ios, A's de.
41. 18s. C's do.

T. W.

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Answer to Question III. DUT x for the part blown down; then will 100-X repre

fent the part standing; and the two parts, with the given distance at bottom, will form a right angled triangle.

Then by Euclid, 47. 1.

* 1002 = 40
Or 22 - 10000 + 200 x *2 = 1600
By division,

2x+100 = 16 or x = = 58 Whence the part blown down being 58, the part standing is 42 feet. - N. B. The first Question is either improperly stated, or I do not clearly comprehend the proposer's meaning.

ON REPROBATION. DEAR SIR, NTO doctrine has been introduced among the professors of IV the gospel, which appears to me more dishonourable to God, more diametrically opposite to all the Divine perfections, more completely destitute of the least 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 Jeast share in the Divine love, as displayed in the gospel, the fhutting them totally out from grace and salvation, 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, irreversible decree, which all their prayers, tears, and sufferings 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 representation which the Scriptures give us of his justice and wisdom, to say nothing of his infinite goodness


and love ; yet this is the light in which Calvinian Reprobation has placed things before us. · The more moderate Calvinist, shocked by this doctrine when plainly stated in its native colours, surrounded with all its horrors, endeavours to hide its most glaring deformities by palliations, and attempts to make it appear, less frightful bý drawing a veil over it: but it cannot be---its deformities are too prominent, and the veil too thin; the monster will still ap. pear-s-will still scandalize the Christian's God will still rer. rify the minds of enquirers after truth, and drive unbelievers froin the temple of revelation, so long as they imagine it con, tains so horrid a spectre. Not all the art of logic, all the trappings of fophiltri, rior all the decorations of rhetoric, can conceal the malignity and ferocity which such a doctrine im putes to the God of infinite goodness, transforming him into an almighty monster, and supposing him to view with equal complacency, the misery of some of his creatures, and the happi. ness of others. . . .ro .

. . . . In opposition to the above, the moderate Calvinist will tell us, that God reprobates men for their sins. This position, connected with the general system of Calvinism, will be found altogether fallacious. Could the sinner avoid those fins which occasion his reprobation? The Assembly's Catechism, which is still in use among fome pious Calvinists, answers this queftion in the negative; for it teaches even children to lisp out, that God hath foreordained whatever comes to pass. (Per: haps some good men might trace back the attachment which they still feel to ideas unworthy of God to their infant impresfions, made by that Catéchism) If the finner could not avoid those 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 sovereign decree. Will not the Calvinist contend, that all mankind are so 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 consequence of being born in such a state ; and that, unless God interposes, by his special grace, the finner will certainly continue in enmity and rebellion---die in his fins--and fo be irrecoverably lost? Will he not maintain, that God determined never to extend his love to the reprobates? never to make provision for their saivation, by giving his son to die for them ? never to interpose by his grace for their recovery---without which grace their damnation is inevitable? - VOL. III. • N


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