sovereignty of this glorious founder, and this elect foundation, the legal workmonger, the wise above what is written, the lofty with his terrible looks, the consequential child of the flesh, the self-dependant and self-sufficient Arminian, cannot submit, and therefore are driven to the utmost extremity. They have hung on the conditional promises of the old covenant, and on their own perversions of the holy scriptures, till they have been beaten out of all these refuges by the force of sound argument; and some of them have been driven out of the curious web of fleshly perfection, and obliged to escape, both wounded and naked, by the devil himself, who has led them by sin into public contempt and scandal. They are driven out of selfrighteousness also by the curse of the law and the flashes of revealed wrath; and they begin now to be driven out of all confidence in the flesh by the menaces, rebukes, solemn appeals, and lashes, of honest conscience; so that they are driven to their wit's end, and begin to relinquish all pretensions to any union with the assemblies of mount Zion. The case of these hypocrites is more desperate than that of the pharisee, who rests secure in the law; more perilous than that of the fool, who trusts in his own heart; worse than the palace of the strong man armed, which is kept in peace; more terrible than that of the dog, for whom there is hope while joined to all the living; more dangerous than that of Joab at the horns of the altar; and more deplorable than that of those who

pray to the rocks and mountains; for these tacitly own, even in public print, that they have no hope but in the congregation of the dead, nor any guests but in the depths of hell.

I say they tacitly acknowledge this, for it is out of the abundance of the heart, Christ tells us, that the mouth speaketh. Now, if Mr. Winchester's faith and hope do not centre in this restoration from hell, he preaches what he does not believe; which is acting the part of the worst of hypocrites; and, if he does believe and expect to be damned himself as well as his confederates, he then fulfils the scripture, by believing that himself and his followers shall both fall into the ditch; and this establishes his reputation as a blind guide. And certain it is that they must be much in the dark, and far enough from perfect day, or they would never grope for an anchorage in a bottomless pit, or for hope of light in utter darkness. But so it is; they are come at last to the land of forgetfulness, and to the generation that shall never see light; they are come to the Gog and Magog army, to Death the king of terrors, to an innumerable company of devils, to Lucifer son of the morning, and to Satan the king of all these. This is dealing with familiar spirits indeed; this is peeping and muttering with a witness. But should not a people seek unto their God? Should they seek, instead of the living, unto the dead? Isa. viii. 19; a community without God, without Christ, and without one friend in heaven: and these are to bribe justice by suffering in hell

fire! But "the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery." And desolate they must be, or they never would scrape acquaintance, claim kindred, or cultivate friendship and fellowship, with such a company as this. "O, my soul, come not thou into their secret! unto their assembly, mine honour, be not thou united!" "I would not that ye should have fellowship with devils; ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and the table of devils." We may now sound the trumpet, and cry, to your tents, O Israel! for the sword of the Lord and of Gideon, truth and conscience, have driven these Hebrews into their holes.

When Mr. Winchester writes another dialogue, he shall not need to dress up an automaton figure to cuff about in his book, for he shall not want an antagonist as long as God spares my life and the use of my limbs; for I know that there is not one text in the bible that holds forth, or promises, directly or indirectly, salvation from hell torments, either for men or devils; if there be, let him produce it. He has not produced one yet. But he calls for the spirit of Moses and of Christ, of meekness and of love, to canvass the subject. The meekness and love of Moses were of God; they were graces from him, which Mr. Winchester never had, nor can he describe either. The meekness of Moses was exercised in the cause of truth not falsehood; and towards the children of Israel,

not towards the Amalekites, nor devils. Moses is a sworn enemy to Satan and all his friends. "And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring: this shall be a statute for ever to them throughout their generations," Levit. xvii. 7. If the going out of the affections after Satan in idols be termed whoring, and is forbidden by an eternal statute, what shall we say of Mr. Winchester, who has entered into a solemn league and covenant with them, and has bound himself up in the gall of bitterness and bond of iniquity with devils? Nor does the love of God, as described by Moses, extend itself to all intelligences, like that of Mr. Winchester; not to devils, nor yet to the wicked who are dead, nor to all mankind living. "Yea, he loved the people; all his saints are in thy hand, and they sat down at thy feet; every one shall receive of thy words." This is God's eternal love of choice, of approbation, and delight. This is entailed on his saints, sanctified and set apart in his eternal purpose. These are in his hand, preserved in Christ and called, and out of whose hands none can pluck them. These are not wise above what is written, nor proud, doating about questions when they know nothing; but are humbled to submit to divine revelation, and to sit at the Lord's feet to learn. They do not fly to Plato, Pythagoras, Socrates, Virgil, and the son of perdition, to know the things of eternity. Every one of these sit at the Saviour's feet, and receive his

words. This is the everlasting love of God to his saints, as described by Moses; this is all free, and of grace. But the love of God to his other creatures is only seen in providence. "God loveth the stranger in giving him food and raiment," and no further. What right has Mr. Winchester to call for the meekness and love of Moses, who is a stranger to the love of grace, is in the bed of loves with devils, and who stretches the love of God to a restoration of all fallen intelligences, when God himself has revealed or extended it no further to strangers than giving them food and raiment? And what right has he to expect or call for the love and meekness of Christ? Did Christ in his day exercise meekness to such enemies to him as Mr. Winchester? Did he doat or fawn over the blind guides, the painted sepulchres, the graves that appeared not, and the scullions who made clean the outside of the cup and platter? Did he call them philanthropists, men of candour, friends to mankind, men of love, of candid judgments, and liberal sentiments? Did he not call them wolves, devourers of widows' houses, thieves, and robbers; children of hell, vipers, serpents, adulterers; and palm both them and their works upon the devil himself, and promise them the greater damnation? And did he shew, or exercise, or entail, any love upon these? Did he not tell them that he carne into the world for judgment to them, that they that saw might be made blind? And he will come for judgment to them the second time,