out any prospect of compensation in the world to come, except the severe doom of hypocrites, deceivers of men and blas phemers of God. Indeed, it requires the faith of a Deist to digest such absurdities as these; and we should look for it in vain, even in him, in any other connection than that of revealed religion.

Finally, Were we to say that Deism is peculiarly distin guished by the form of cruelty, facts of the most painful nature would fully support the justice of the remark. We need not produce in evidence the reign of Terror among the Infidels of France; when, having assaulted the throne of God by an open disavowal of his moral government and being, they proceeded, with horrid consistency, to sport with the lives of the subjects of his government, just as caprice, convenience, or political interest seemed to require; exhibiting over their graves the grand catholicon of Infidelity, Death is eternal sleep! If to deduct from the miseries, and to increase the innocent enjoyments of human life, be the concern and endeavour of the true philanthropist, what pretensions to that character can he adduce whose zeal and exertions uniformly tend to scal up the springs of personal, of family, and of public happiness, and to aggravate the numerous ills of mortality? The gospel reveals the Person and Sacrifice of Christ Jesus as the only foundation of hope to a guilty creature, in the presence of his just and almighty Judge. Here Faith takes her station, here immortal

Hope finds firm footing and solid rock. Deism rashly attempts the subversion of this sure foundation which God has laid in Zion; and, adding folly to cruelty, proposes, the quicksand of Scepticism as more eligible; or declares that the fabric of human confidence for eternity, needs no other basis than such as is suited to a castle in the air. In the absence of every other joy, and when surrounded by sorrows of every alarming kind, the gospel of our Lord Jes is presents to the believer the cup of sovereign consolation. Deism, with a malignant sncer, dashes the soothing draught from the lips of the trembling sufferer; and then with triumph leaves him to mourn the destruction of his last and only comfort. The gospel sheds a gleam of celestial light over the deep valley of the shadow of Death,-opens a vista through the regions of mortality, and discloses to the eye of faith the beauties of the land of Promise, — consoles surviving Christians, by reminding them that those who sleep in Jesus are only gone before; and that,, ere long, they shall rejoin them in their Father's house above, to part no more for ever! But Deism, cruel Deism, pants to extinguish the last bright ray of life, to rend the bosom of holy friendship with unavailing and inconsolable distress: in short, to arm all the evils of life with tenfold energy, and then, to complete the tragedɛ, silix the dreadful seal of annihilation to the closing scene. These are some of the genuine features of that hydra of the

LETTER FROM THE REV. R. HALL.

155

moral world, Deism. And what is there here to attract the regards, or fascinate the heart of man? From this image of dark ness, deformity, and death, turn, O my soul, to the contempla tion of that God whose revealed name is Love! — of that 'Redeemer who heals all the diseases of the mind! — of that gospel which brings life and immortality to light, furnishing to the humble follower of Jesus that glorious hope, which is like an anchor of the soul, both sure and stedfast; and which entereth into that within the vail, whither the Forerunner is for him entered, where there is fulness of joy, and where there are pleasures for ever more! FIGLINUS, · Sheffield.

EXTRACT OF A LETTER

FROM THE LATE REV. ROBERT HALL,

OF ARNSBY,

TO THE LATE REV. JOHN SHARP,

OF BRISTOL, THEN AT MANCHESTER.

Arnsby, March 7, 1787.

WITH respect to the subject of Duty, I think the consideration of three things would set it in a clear light :

I. That obligation does not arise from mens' different dispositions: God's language not being on this wise, "Please yourselves, and you will please me."

II. Secret decrees, or divine intentions, whether relating to mercy or misery, cannot be either the rule or measure of duty, nor the ground of obligation. Revealed things belong to us and to our children for ever. Obedience must be a compliance with some known or knowable rule; therefore,

III. That which faith, or any other act, evidenceth, cannot be the ground or warrant of duty; because what is evidenced by believing, or any such act, whether relating to the mind of God towards man, or in the mind of man towards God, is not, and cannot be known, till what is the evidence of it take place, or be performed.

What is duty must be enjoined, either (1.) By the moral law, or. (2.) By positive law, or (3.) By the gospel.

But duty is not enjoined by the moral law, unless it be the duty of all to whom God speaks to believe what he says is true; which so many inconsiderately deny.

The duty of men in general is not defined by positive law; because that relates, under the gospel dispensation, as I conceive, only to the conduct of those who are already professed bes lievers,

Not by the gospel, as that would be to change its nature into a new law; and, by the way, it would be a new law indeed, being neither of a moral nor of a positive kind.

If by no law, then those first acts by which persons are denominated Believers, were, when performed, either unwarrantably and presumptuously bad; or so extremely good, as to exceed the boundary of all obligation.

I drop these hints for matter of consideration. Some to get rid of difficulties, deny that believing is an act of the mind; not thinking, I suppose, of the apostle's words, " Thou believest there is one God; thou doest well." It would be proper for such to consider, how a man may be said to do well when he does nothing but, perhaps, to be quite consistent, such will take it into their heads next, to deny that consideration is a mental employment: to be sure, if it be not, it is a fine excuse for those who seldom think before they speak or write; nor afterwards on what they have said. Indeed, if dispositions were the rule of mental acts, it must be admitted that they are under no manner of obligation so to do, provided they have a sufficient degree of natural aversion to consideration. On their own hypothesis, such are under no obligation to take any subject into consideration, especially not any that is disagreeable to them to consider.

It ought, I think, ever to be maintained, that the heart of man is so bad, as absolutely to need omnipotent operations to incline it to be and do what is right. Divine operations, therefore, though they are the influential cause from whence the performance of obedience springs, yet cannot be the ground or warrant of obedience; for they are not known until they are evidenced by actions, mental or external. Besides, let our opponents reflect, that those cannot do wrong who are under no obligation to do right; and if a change of heart or disposition be that which obliges to obedience, or which is a man's warrant to obey, then none can do wrong but those who are in some measure inclined to do right.

James ii. 19; but John vi. 28, 29, seems more full to this point,

Mr. Editor,

A JUST COMPLAINT.

As I have claims to the highest antiquity, and my excel lence has been universally acknowledged by the churches, I presume to state my complaints to you, hoping, through the medium of your Publication, to obtain a redress of my griev

ances.

I was conceived from Eternity, brought forth in the garden of Paradise, and remained in a state of infancy till the time of

the King of Jeshurun; when my growth was very rapid. From this period, till the return of the captive Jews from Babylon to Jerusalem, I gradually increased in size as in years. After this, for 200 years or more, my growth was greatly retarded; but at the æra when arts and sciences attained their highest elevation, from the birth of a great Personage, in the reign of Augustus Cæsar, I expected to increase both in stature and vigour. My hopes were not disappointed; so that in less than a century (which was to me but a little time) I arrived to my perfect

stature.

My travels have been very extensive, teaching, at the same moment, myriads of persons of different nations and tongues; yet few people have been treated with such indifference, prejudice, and contempt as myself. In some assemblies I have been obliged to speak in a language not to be understood by many of the people; and the poor, in some countries, dare not so much as look at me. In England these abuses have been removed. I have appeared regularly twice a day in some assemblies; and in the course of the year, have said all that I wished to say; yet I am sometimes offended, when a certain person supersedes me, for he is but Apocryphal. I however blush to say, that in a city, whose commerce exceeds that of ancient Tyre and Sidon, and whose inhabitants have shewn great affection for me, I have not been permitted for years (except on some special occasions) to speak one connected discourse. I hope this arises from inconsideration, rather than from any dislike which they bear to me.

Amongst prophets, priests, and kings, and the most excellent of the earth, I have been in the habit of attending in their closets and families. Some do still retain me; but far the greatest part of mankind have thrust me out of doors.

There is one circumstance which grieves me much, and it happens even in those temples where I am most honoured. Some time since I was passing by a place of dissipation; and read, on its folded doors, before which a crowd impatiently waited, "The doors will be opened precisely at half past Six,' and begin at Seven." A few moments of the time were wanting; which no sooner expired, than the crowd forced its way through a passage into the building. I enquired what could excite such earnestness not to be too late? A man, of grave appearance, said I need not wonder, for it was a place of worship; and that the deity who received their homage was the god of this world. It was Saturday night, I therefore hastened home; and on the next morning appeared in the public assembly. After one of my ministers had invoked the blessing of God on what I should pronounce, I opened my lips; at the same moment, the angels of Heaven, bowing their heads, noticed every sentence: which things they desire to look into." But how great wsS astonishment, when looking round the assembly, there ap peared not more than one-third present of those who usually

attend; and, to add to my grief, I could scarcely be heard; what with the interruptions made by the entrance of the people, the buzz of those who were passing each other in their seats, the rising up and sitting down of others, and the noise of the doors. I proceeded no farther, and went out. My sorrow was, however, still increased, when passing by the doors of the house of my God, I overheard the following dialogue:

A. Are we in time?

B. O yes; the prayer is not yet begun.

A. Well, then, I am time enough!

"Time enough," said I! "What! am I then of no importance! I who dwelt in the heart of Christ, cannot I gain admittance to the cars of this people! Time enough! when God saith, "Wheresoever I record my name, I will come unto you and bless you."— My God, Mr. Editor, will certainly vindicate my cause, and enquire the reason why men will not come to hear

your much neglected Friend,

THE BIBLE.

REFLECTIONS ON GENESIS XIII. 7-14.

THERE is something peculiarly instructive and edifying in this part of the history of Abram and Lot; and it may profitably employ our reflections for a few moments; for it is an im portant feature in Seripture-biography, that it developes the whole of characters. There is no secret reserve, nothing glossed over; but the imperfections and failings of good men are recorded for our caution and warning, as well as their gra cious dispositions and holy actions for our imitation.

1. This history corrects a very common error: - That an increase of wealth implies and involves an inercase of happiness. Abram and Lot were both increasing in substance; but it was connected with an increase of dependants and servants, and with an enlarged establishment. Peace and repose are often interrupted; servants disagree, and make their unwelcome appeal to their employers. This often separates chief friends, and robs the elevated of much tranquillity. The history before us is not a solitary instance. We can appeal to the experience of very many, which will corroborate and confirm it." Ifriches increase, they are increased that eat them; and what good is there to the owner thereof, save the beholding of them with his eyes?"

2. We cannot withhold applause from the amiable character and condescension of Abram: he was the superior in age, wealth, relationship; yet he concedes his right, he stoops, he yields, and refers the choice to Lot. How forcibly did he ex