If, at fome future most important period, agreeably to the doctrine of Christ, both good and bad men (the few and the many) fhall be judged by their Maker, and their fates finally determined; it is impoffible for Mrs., or a perfon whofe understanding is greatly inferior to hers, not to fee that the Judge will then do what he always intended. Ignorant mortals may be wiser to-morrow than to-day; and, therefore, their intentions may, to-morrow, be different from what they now are. Not fo the intentions of the omnifcient Deity. But then, if the human race are to be difpofed of as Chrift has informed us, the doctrines fo revolting to Mrs. doctrines of election and reprobation, must inevitably be true.

the

Furthermore, it is worthy of serious confideration, that the spirit of punishment, exhibited in the difcourfes of Chrift, is not that philofophical Spirit which has for its

object

author of the remarks on Mr. W. induces

me to express my wishes that she may,

and

the powerful influence of prejudice, could induce him to think it favourable to the cause he is pleading. I think it quite the reverfe. His idea of the nature and design of punishment, in conformity with that of the wifeft and beft legiflators, is, indeed, most juft. On the contrary, throughout the jewish and chriftian fcriptures, the Divinity is reprefented, when inflicting punishment, either as acting like a weak mortal, under the dominion of wrathful paffion, who feeks to revenge himself for perfonal injury, or else (which is certainly more dignified) as executing, in a manner awful and folemn, the decrees of Vindictive Justice. If Mr. F. could bring himself to read the fcriptures as writings which he had never yet feen, and in which he had no particular concern, he would find what I fay to be true. But he comes prepared by the religious impreffions made in his childhood, agreeably to the doctrine of Affociation which he has fo well illuftrated.

To me the fcriptural doctrine of punishment brings its own evidence, that it is not from God, but from men; the wifeft of whom, whatever

were

and hopes that she will, do herself the juftice, to inquire what is the real doctrine of Jefus Chrift, especially as it concerns the CHARACTER of the Supreme Being, with her mind at perfect liberty.

were their pretenfions, had, unquestionably, much to learn.

As Mr. F. has fuppofed that a very long period of mifery may be neceffary, in a future ftate, in order to exterminate the bad habits acquired by wicked men in this, it is to be wished he would read the delightful and edifying account of the Prifon at Philadelphia by the Duke de la Rochefoucault Liancourt.

APPENDIX,

No. III.

MR. ANTHONY ROBINSON, at the conclufion of the second edition of his Hiftory of the Perfecutions of Chriftians, by Jews, Heathens, and Chriftians *, observes, very naturally, "Perhaps an inquiring reader will "afk, if fo various, fo cruel, and fo fatal "have been the perfecutions of christians, "if chriftianity have given occafion to fo "much fuffering, if so many human facri

fices have been offered up by christians "to their God, is it upon the whole any "advantage to the world, that christianity "has been preached amongst mankind?— "This is a queftion of great importance; "it will be in vain to reply that these evils "have arifen from the abufe of christianity; "we must meet it in its full extent, and

Published by Johnfon, 1794.

"argue

argue

the effect of christianity, as it must "have been foreseen to [by] him who gave it for a bleffing to mankind. This

ec

queftion can only be determined by "comparing the good with the evil which "men have received, and which has at

tended the fspread of chriftianity. The "evil confifts of the perfecutions which "we have already given in detail; but the "good is fo great and various, that it is “difficult fully to ftate it. Men must "have some powerful motive to induce "them to attend to their duty, and the

great body of mankind are incapable of "being attached to their duty, either by prefent intereft, or by fame. It is little their labour can produce, and they are "too obfcure to excite public attention. "Where intereft and fame are alike impo

tent, religion is all-powerful. The gain "and the lofs which this life presents to "them are easy of estimation, and infuf"ficient to infpire them with energy in "action, or to prevent them from becom