was employed to do some writing; attended family worship; and was at length led to see that his idols were no gods; and as his conscience would not allow him to sell them, he burned them, with the table on which they stood. He became a teacher in the school; and under a sermon of Mr Stallybrass, from the text, “Behold I stand at the door and knock," his sins were presented in a clear light, he felt that he was sinking to eternal misery; and was brought to accept Christ, who has become the light of his path and the resting-place of his soul. says; with this money; but at length a thought came to me, which gave joy to my heart, and about this I write these few lines. Among the many letters which go to make up the words contained in the New nation, the word Tonilgakchi (Christ) is often repeated. Testament printing for the instruction of this heathen Now, although the forty copeecks may not suffice to pay for more than the dot over the letter i in the word Tonilgakchi, I beg you to accept of my little friend William's money for that purpose. Dear sir, do not refuse it, I have not given it for you, but I have given it to print a dot over a letter in my Saviour's name, and may this be a little memorial of my infant, for the benefit of my dear friends who are yet without Christ. I remain your scholar, "SHAGDUR, the son of Kennat." "He is the comforter of my heart's sorrow," he his love is the bed I repose on at night, his flesh is my meat, his blood is my drink. That I may never quit his narrow way is my daily prayer. Ah! my mother, I am happy-I embrace his feet and there my heart and soul are satisfied. Ah! his precious A CONTRAST BETWEEN THE SPIRITUAL STate of the blood is an incomprehensible, immeasurable depth. What wonderful grace! to whom shall I tell it? Ah! I shall tell it to my brethren, and praise my Lord before all who will hear. Although poor mean Shagdur has little strength, Christ is all-powerful: when I think of this my courage is renewed. "If I had fine long wings I would fly to see you; and should come and say MENDY (the Mongolian word for salvation) to you, but I am a mere wingless man. However, praying before Jesus Christ the true Saviour, my poor heart's desires unite with those of his general assembly; and perfumed, as with the smoke of incense, by his shed blood, your prayers and ours are heard in the presence of God. The holy Word of God is printing here, and I ask of Christ that if it be his will I may go again to distribute books; and though I may endure persecution in this work, I hope I shall not care much. Ah! since he has shed his precious blood for sinners, what are the four or five pounds of blood in Shagdur's body? Shall I hold it back if Christ requires that I should give it up in his service? He is the Shepherd and Bishop of my soul. He is my resurrection. He is my soul's rejoicing, though I die." Can any young Christian with life and the world before him hesitate to respond to such appeals as above, with the prayer, “Lord, here am I, send me, do with me what seemeth good in thy sight?" Will any one, who shall not go to the heathen, withhold from them his prayers, his contributions, or his efforts? Will any one who perceives the religion of Christ to be the same in Siberia as under the burning suns of India, and in his own native land, fail to seek a personal interest in this great salvation? The following note, addressed by SHAGDUR to one of the Missionaries, will be acceptable to every reader: "August 24, 1835. "MY DEAR SIR,-While you and I are, by the merciful providence of our Saviour Jesus Christ, alive and in health, I desire to lay one little matter before you. It pleased God to give me lately a son, and it has now pleased him to remove the child from me. Every day I think that one member of my body has been taken to heaven, and this thought is like a sweet savour in my heart; and when I think of my dear child as one of the countless assembly who are singing the praises of Christ in heaven, my heart longs to go up and join them. Yes, though this child, a part of myself, is separated from me, I hope, through my Saviour's power and mercy, one day to meet it in glory. 66 Now, sir, when my little William was born, the neighbours came in bringing it gifts; some gave one copeeck, some two, and so on, in all forty copeecks. When the child died I did not know what to do SINNER AND THE SAINT. A DISCOURSE. BY THE REV. ANDREW GRAY, Minister of the West Church Parish, Perth. Though ye have lain among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold."-Psalm lxviii. 13. IT was no small matter to belong to the nation of Israel. Every Hebrew might well congratulate himself on the circumstance of his having a right to that designation, and feel happy and thankful that Providence had so arranged it that his was no Gentile blood. Why so? Because the Jewish people were a chosen generation,— chosen to the possession of great distinguishing privileges, and to the enjoyment of a degree of favour and protection which God extended to no other race. There never was a nation which it assist and befriend, as that of Israel. God was was so dangerous to molest, or so profitable to always the avenger of its wrongs, and the good offices done to it, he considered and rewarded as if done to himself. Of all the tyrants that have ever fallen under the recoil of their own oppressions, history does not furnish an instance of one whose overthrow was so signal and so terrifying as was Pharaoh's. And Pharaoh had injured Israel. Great were Israel's privileges. While the grossest darkness covered the rest of the world, there was light in all the land of Israel. Revelation poured its rays of glory upon that and the road to heaven, at a time when the sable favoured territory, and showed the path of truth clouds of ignorance overshadowed all other countries, so that the way of truth and happiness was utterly unknown in them. There stood the Shechinah from age to age, as the mysterious symbol of Jehovah's presence, and the sacred pledge of his continued favour; there lived, and spoke, and wrote, the holy prophets of the Lord; and thither the divine Messiah repaired, when about to accomplish the redemption of the world. To the people of Israel, to use the apostle's language, "pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; theirs were the fathers, and of them, as concerning the flesh, Christ came, who is over all, God blessed for ever." If, my friends, there ever was a nation which, in respect of privileges, and the degree of favour which God has manifested towards it, might be compared with the Jews, that nation is our own. Whether the civil or religious advantages which a Briton enjoys be regarded, it cannot be denied that his lot is an enviable one. Our remarkable deliverances from antichristian error, and from the cruel pressure of Erastian tyranny, the wide and permanent diffusion of divine truth, and the heavenly effulgence with which, as compared with other countries, it has shone out among us, prove us to have been a highly favoured people ;—and a glance at our actual circumstances; at our opportunities of intellectual, of moral, and of religious improvement; at the sources of happiness, both present, future, and perpetual, which are open to us; and at the ordinances of pure faith, and the infallible records of the will of God, to which we all have access, is all that is required to produce the conviction that we are still a highly favoured people. But there is a people more highly favoured, more peculiarly blessed, than Jews or Britons, as such, ever were, or than any separate tribe of the human family ever will be. There is a people, gathered out of every kindred, and tongue, and nation, for whom deliverances are wrought, and on whom mercies are bestowed, such as, for magnitude and for number, no kindred, or tongue, or nation, ever received. The people I refer to is the people of God. It is that chosen company, whose welfare formed the subject of sublime deliberation in the counsels of the Godhead before the foundations of the world were laid,-to expiate whose sins the Eternal Son humbled himself and became of no reputation, and to renew whose souls the Holy Spirit descends in grateful unction and with irresistible power. It was good to be a Hebrew, it is, perhaps, all things considered, better to be a Briton, but, beyond comparison, it is best of all to be one of God's ransomed and regenerated people. This we trust to make more and more apparent as we proceed in opening up and illustrating the text. In the words before us, two states are announced which stand in remarkable contrast. The one state is described by a figurative expression which awakens associations entirely and peculiarly disagreeable; and a figure is used in designating the other, which conveys the most exalted ideas of its felicity and magnificence. The text, moreover, connects these very different states with the same individuals, namely, with the persons to whom it is addressed. It is announced to these persons as a thing determined on, and which no contingency shall prevent, that they shall pass from one of these states to the other. Is it an elevation or a depression, an improvement or a deterioration, of their circumstances that the change will involve? Is it a transition from the bad condition to the good, or from the good to the bad, that they are to experience? If it be the latter, the announcement is indeed a sad one. But the latter it is not. The text considers the individuals to whom it speaks as having been in a state which should make the tidings of a change of almost any kind be gladly received, much more of such a change as it foretells. But will this change take place? May the assurance here presented be relied on? Does it proceed from One who can, and who will, make good his word? What more do we need, my brethren, to satisfy us of this than to know the fact that it proceeds from Him to whom all power in heaven and in earth belongs, and who is just and true in all his ways? The God of salvation may surely be trusted. Nothing can be too hard for the Possessor of everlasting strength, and the immutable God will never change. Who, then, are the persons who may appropriate the comfort of this declaration? Who are they that may claim as their own all the joy of this soothing and gracious assurance, and are warranted severally to say, "These consolatory words are for me?" They are the people of God-the spiritual Israel-the objects of electing and redeeming love-the Church that God bought with his own blood. Christians! ye who are Christians indeed! God speaks to you when he says, "Though ye have lain among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold." We have already adverted, in general terms, to the nature of the change proclaimed in these words. But it will be for edification to approach it more closely, and consider it more attentively. Let I. In the first place, then, it is a change from a state of meanness to a state of dignity. The figure of lying among the pots does certainly convey the idea of degradation. A prostrate condition is not one of which greatness or eminence is descriptive; and such prostration as the text declares-prostration among pots, among the vessels which are used for the more cumbrous and disagreeable of the operations of cookerydoes appear to be a sufficiently humble predicament. Thus strongly expressive of meanness is the figure here employed to denote the condition from which the people of God are raised. us hence be taught the meanness and degradation that attach to a state of sin. It is a caution which is held to be in most cases highly necessary, we ought to take care lest we run into extremes. But here we are in no such danger. No fear that we go too great lengths in our notions of the disgrace that there is in being a sinner. Language cannot delineate, and the heart of man cannot feel, the force of the opposition which exists between the character and circumstances of a sinner, and whatsoever is truly great and deservedly distinguished. Down, down, at a depth that cannot be measured below the sphere in which the titled and honoured portion of the moral world's inhabitants move, there lie, and crawl, and grovel, the ignoble and despised generations of the sinful. that that perisheth; when that which is requisite to nourish and invigorate the moral and spiritual part of man's constitution is not possessed, a real and most dreadful starvation is the result; and the sinner does not in himself possess what is needful to supply the necessities of his soul. It is declared in one part of Scripture that all the righteousnesses of the sinner are as filthy rags, and elsewhere he is told that he is in a state of nakedness, and he is informed where he may obtain raiment to clothe him, that the shame of his nakedness may not appear. And sinful man became a wanderer and a vagabond when, for his disobe consideration be necessary to establish and eluci date the poverty and destitution of the sinner's circumstances, we have it in the fact, that he is a disinherited member of the family of God. He was the prospective possessor of eternal life, and was maintained as befitted the heir of so glorious an inheritance. But he proved an ungrateful child, and forfeited his title to life, and was stripped at once of many of his present comforts, and of all his future prospects. But from amongst all this meanness God raises his people. He surrounds them with splendour, crowns them with dignity, seats them on thrones of glory, and exalts them as highly as they were deeply debased before. This is very beautifully expressed in the declaration, "Yet shall ye be as the wings of a dove, covered with silver and with yellow gold." The mention of wings, by means of which the feathered tribes soar aloft, so as to reach an elevation, and occupy a field of movement to which the other animals do not, and cannot, attain, naturally suggests the raising of the redeemed from the degradation which they were accustomed to share with their fellow-sin-dience, he was driven from paradise. If any other ners, and their being placed on high, and in heaven; while the silver and gold represent the splendour and magnificence of their altered circumstances. What we thus find to be intimated under figurative language, is in other parts of Scripture literally and most plainly expressed. In the fortyfifth psalm it is said to the spouse, "Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth;" that is to say, as a compensation to thee for the Jewish and Gentile relations whom thou wilt have to forsake for Christ, there shall be given thee a fair progeny of believers, who shall derive a title, from their connection with thee, to princely dignities. An apostle, addressing believers, says, "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, who in time past were not a people," not worthy to be called a people" but are now the people of God,"-now not only a people, but distinguished above every other people by being "the people of God." And the new song which prophecy has put into the mouth of the saved, testifies, in like manner, of their exaltation and their glory: "Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests." II. In the second place, the transition is from a state of poverty to a state of affluence. A state of meanness like that here described cannot be thought to be otherwise than a state of poverty. The idea of privation naturally connects itself with our conceptions of it. Penury is an attribute which we should not hesitate to recognise as belonging to a condition thus announced to us. Are sinners, then, poor? Yes, my friends. If the want of what is essential to their comfort and happiness may be held to constitute poverty, they are poor. If to be at the point of starvation, and in rags, be a sure token of poverty; if to be without food, without raiment, and without a home, be to be poor; sinners are unquestionably poor. Such is no overcharged account of their circumstances. There can be no comfort and happiness, in the proper sense of the word, where there are not integrity of heart and peace with God; and the sinner is destitute of integrity of heart, and his iniquities have separated between him and God. It is not the only, nor is it the worst, kind of starvation which results from the failure of the bread Such is the state of poverty from which God's people are delivered. The representation which the text gives of the state into which they are brought is well fitted to impress us with the idea of its affluence. Silver and gold are the emblems of wealth. "Ye shall be as the wings of a dove, covered with silver and with yellow gold." Whatever else these words may mean, they certainly must mean a state with which poverty has nothing to do. Doubtless they are expressive of those spiritual graces and endowments with which believers are invested, and of that imputed righteousness in which they shine; and which together constitute the ornaments and the robes that they wear as kings and priests unto God. Much has been done to enrich the Church. God beheld her destitution, and pitied her. And he did more than pity her; infinitely more. He sent his Son to assume the inconveniences and privations of her state, and submit, as far as perfect and unchangeable holiness could, to that poverty which pressed her in the dust, and all for the purpose of enriching her. "For your sakes," says the apostle," he became poor, that ye, through his poverty, might be made rich." And have omnipotent power and everlasting love been at work in this matter in vain? Assuredly not. The deliverance of God's people from the hardships of the worst kind, poverty and the horrors of spiritual starvation, is secured. (To be continued.) BIOGRAPHICAL SKETCH. SIR RICHARD HILL, BART. BY THE EDITOR. THE conversion of Mr Richard Hill produced in his mind an ardent anxiety to promote the spiritual welfare of the other members of his family. To his brothers Rowland and Robert, who were both of them at Eton school, be addressed frequent letters, urging them, in a strain of the warinest piety, to attend to those things which belonged to their everlasting peace. Nor were his admonitions and warnings altogether fruitless. Rowland Hill in particular was often accustomed to date his earliest impressions of divine truth from the conversation and correspondence of his brother Richard. As an example of the faithfulness with which the young convert watched over the progress of his brother, we may quote a passage from one of his letters to Rowland, after he had left Eton and gone to Cambridge. concerned. This, too, will contain an account of a scene of mortality; but, blessed be God, such a one as should make the heart of every Christian exult with gratitude, wonder, love, and praise; yet one that gives us the greatest concern, and which I doubt not will affect you. After this preparation, I will proceed to tell you that poor Archer is gone, to sing the song of Moses and the Lamb.' I think I informed you in my last that he was ill. Never was a more instructive death-bed. Never was faith more strong than in the blessed deceased. During the whole of his illness, he enjoyed an uninterrupted sense of the love of God in his soul, and communion with him. On his first seiz"I rejoice at the account you send me of your Eton ure, which is near three weeks since, when I was readcompanions, and of their zeal for God; may he con- ing part of a letter to him, in which was the name of tinue to prosper their endeavours for the good of souls Jesus, he fell as it were in an ecstacy, but recovering more and more, and enable them, by their own lives himself a little, said words to this effect, O madam, and conversation, to bring honour to the name of Christ that name, that name you mentioned, I find it as ointin this perverse and crooked generation, which, I am ment poured forth. Sweet Jesus, he indeed is my sorry to say, so few professors do. It is easy enough Shepherd.' He continued growing weaker and weaker to talk and pass as a Christian, but to be a Christian daily; but as his bodily strength decayed, his faith altogether is indeed a very great thing. A Christian seemed to strengthen. On Monday last he took a sois light in darkness, a city set on a hill; a Christian lemn farewell of my brother, his wife, and other mournis the salt of the earth; a Christian is chosen out of ing friends. The agonies of death seemed upon him; the world; a Christian's body is the temple of the however, it pleased God to allow him a little longer Holy Ghost; a Christian is born again of the Spirit, time on earth, and he was so much better yesterday as and made partaker of the divine nature; a Christian is to give great hopes of his recovery; but he said to his one with Christ, and Christ is one with him; a Chris- wife, Do not flatter yourself, I must die; I have had tian is a member of Christ's body, of his blood, and of another call from God;' and accordingly this day, soon his bones. There is a stronger union between a Chris- after twelve o'clock, he sweetly fell asleep in Jesus. tian and Christ, than between a vine and the branches, O how strong was his faith to the very last gasp! a husband and wife, food and the eater, a building and What encouragement, my dear brother, is this for us every stone, that belongs to it. A Christian is a serto press forward towards the promised land, to which vant of God, a child of God, a friend of God, a co-heir he is gone but a short time before us! I have been with Christ, a brother of Christ, the spouse of Christ. tempted to wish myself in his blessed case. Grant, And wherefore all this, but that he should show forth Lord, that my latter end may be like his. For about the praises of Him who hath called him out of darkan hour before he resigned his soul to God, he was ness into the marvellous light' of God's dear Son? A wholly engaged in ejaculations and prayer; and was Christian, then, should make the glory of God the end frequently heard to repeat, Come, Lord Jesus, come of all his actions. He must not be conformed to this quickly. Sweet Jesus, come quickly. A day or two world, nor even venture to the utmost brink of his since, he said to his maid, Do you believe in Jesus?' liberty; for if he does, says dear Archbishop Leighton, I trust I do, Sir,' answered she. Oh! but you must he will be in danger of going beyond it. A Christian's believe with the heart,' said he; confessing him with life ought to be a continual sermon. He ought never the mouth is not enough. Did you ever see any perto countenance the carnal world in those things whereson die?' On being answered in the affirmative, A in their carnal hearts are engaged, however innocent believer,' said he, never dies; he does but sleep in they may be in themselves; for that which is lawful Jesus. I shall not die; God has made with me an is not always expedient; and the pomps and vanities everlasting covenant, ordered in all things and sure." of this world, as well as the sinful lusts of the flesh, At another time he said to those about him, You must Kust be renounced. Oh! we none of us consider suf- all come to this; you must all leave this world. O ficiently how great a thing it is to be a Christian." that my death may occasion the life of many !' When he seemed to be drawing his last breath, he said, O how easy it is to die; this cannot be called dying,death has no sting, it is swallowed up in victory! Come, Lord Jesus, come quickly; why do thy chariot wheels tarry so long?' On being something easier, he said, God's will be done; if it is his will, I would rather depart now.' The day after this he said, 'Satan has tempted me to desire I may recover, but I know I shall not; through the power of Jesus I am come off more than conqueror.' When he was better, he desired his wife would not flatter herself, saying, 'I shall live but a short time, and I trust you will follow me soon. Mourn not for me, mourn for yourself. I shall soon be with Jesus: and this morning, not long before he did go to Jesus, he said, I have seen things which I never saw before,' but had not strength to explain himself. He expired without a pang; and is most heartily lamented by the greatest part of this family. He will be an unspeakable loss to the parish; but God, who has taken him, is righteous and just in all his dealings. Thy will, O blessed Lord, be done. Our dear brother bears the blow with most Christian resignation, The blessed deceased kissing the rod that smites. showed an uncommon affection for his master, calling And not only did Mr Richard take a deep concern in the best interests of his brothers, but he sought to benefit all within the sphere of his influence. The tenantry on his father's estate, and the servants of his family were the special objects of his attention. He placed in the servants' hall a Bible and a select number of pious and useful books. In all his labours of love he was much assisted by his sister, Miss Jane Hill, whose correspondence with Lady Glenorchy forms the peculiar charm of her Ladyship's Life, published some years ago by the Rev. Dr Jones. Miss Hill had read and thought much. Prayer had been her habitual éxercise, and in her letters to her brother Rowland there breathes such a spirit of devotion as is well fitted to refresh the heart of every Christian reader. As a beautiful instance of the fervent and lively piety which characterized this excellent lady, we select the account which she gives in a letter to Rowland, of the death of Mr Richard Hill's pious servant, Archer. "My last letter was to inform you of the death of poor Sir Brian, at which I dare say you were much often for him, and expressing the utmost gratitude for every kindness shown him. His distressed wife, Miss Clay has taken to her house. The Lord supports her greatly in her affliction." Among the pious acquaintances in whose company Mr Richard Hill felt a peculiar pleasure was the excellent Earl of Dartmouth, who, being himself an open and avowed follower of Christ, was the friend of all who seemed to love the Lord Jesus in sincerity and truth. To the preachers of evangelical truth in the Church of England, who in those days of darkness were few, Lord Dartmouth showed marked attention, convinced as he was that nothing short of a faithful and full statement of the doctrines of the cross can ever save or sanctify the soul. Such sentiments, however, were at that time unfashionable in England. Into all his Lordship's plans for the revival of evangelical religion Mr Richard Hill entered warmly, and it is pleasing to reflect that a character so manly, consistent, and devotedly pious as that of Lord Dartmouth was fully appreciated by George III. and his Queen. Her majesty called him "one of the best of men," and the king, in a conversation with Dr Beattie, observed, They call his Lordship an enthusiast; but surely he says nothing on the subject of religion, but what any Christian may and ought to say." Desirous to win others to Christ, Mr Richard Hill for some time in his earlier days, thought it his duty to come forward, and openly preach the Gospel. At length he was persuaded to discontinue the practice, and was induced by his father to go and try to bring home his brother Rowland from his itinerant course. The result of this journey is thus described by his excellent biographer, Mr Sidney, whose life of Sir Richard Hill is one of the most interesting pieces of biography which has appeared for some time. "He met with him at Kingswood near Bristol, surrounded by a throng of colliers, upon whom a most powerful appeal from the lips of the young preacher had produced a wonderful effect. He drew near the multitude and mingled with them, waiting to speak to his brother when the sermon ended. But the scene was too much for him, and quickly wrought upon the sensibility of his tender and excitable heart. He saw the traces of tears upon the black faces of the colliers, and bis own soon flowed as he caught the spirit of the stirring moment. Young Rowland's eye was upon him; and with that quickness which distinguished him throughout life, saw that he had gained him to his cause. He did not hesitate for a moment, but gave out instantly that Richard Hill, Esquire, would preach at a certain time and place which he named, and succeeded in prevailing on him to fulfil the announcement." About the year 1767, in consequence of the exertions of some pious young men at Oxford, a revival of religion began to take place in the university. The utmost opposition was manifested by the influential members of the college, and a spirit of persecution broke forth, which led to the expulsion of several students who had been most active in promoting the interests of religion among their companions. The grand offence with which they were charged was the crime of holding prayer-meetings, which were declared to be contrary to the statutes of the university. Mr Richard Hill felt a deep interest in these persecuted young gentlemen, and endeavoured to support them by his counsel under the harsh treatment to which they were subjected. Their expulsion from the university took place on the 11th of March 1768, and in the month of June Mr Hill published a pamphlet in defence of their conduct under the title of Pietas Oxoniensis—“ Oxford Piety." In this publication, he showed that the doctrines and practices with which these young men were charged were in strict accordance with the fundamental tenets of the Church of England. Mr Hill's appeal in behalf of the expelled students called forth an answer from Dr Nowell, Principal of St. Mary's Hall, to which Mr Hill replied in a pamphlet entitled "Goliath Slain." The success which attended his exertions in favour of the Oxford students encouraged Mr Hill to embrace other opportunities of defending evangelical truth. With this view, accordingly, he published a pamphlet in reply to a sermon preached by one of the Oxford divines, and another in defence of the doctrines of his friend, Mr Romaine, which had been attacked in a sermon printed in London from the pen of the Rev. Dr Adams minister of St. Chad's, Shrewsbury. A short time after this, in the year 1770, on the death of Whitefield, a controversy, conducted with most unseemly asperity, arose in reference to the tenets of Mr Wesley, which were strongly suspected to savour of Arminianism, and even Pelagianism. In this controversy Mr Hill took a prominent part, and published several pamphlets in opposition to Mr Wesley, and in support of pure Calvinistic doctrines. It was with great reluctance that he entered the lists against a man of such devoted and untiring zeal as Mr Wesley; and his aversion to the contest was not a little increased by the circumstance, that he was called upon to oppose one for whom he entertained a respect bordering on veneration the celebrated Mr Fletcher of Madeley. Duty, however, overcame; and with a severity which only an imperious conviction of the truth and importance of the tenets he had espoused, could justify, he exposed the fallacious, and often unscriptural, doctrines which Mr Wesley and his supporters seemed to advance. No doubt the charge of Arminianism was indignantly repelled by Mr Wesley, but his language at all events was so unguarded as to give too evident countenance to such a charge. The keenness with which Mr Hill had attacked the apparently Arminian sentiments of Mr Wesley, led to the charge being brought against himself of favouring the exactly opposite extreme-Antinomianism. Nothing, however, could be farther from the real opinions of Mr Hill. He held in the utmost horror this revolting system, which would seek to "make void the law through faith." His theological creed was strictly Calvinistic, and on all occasions he openly avowed and defended it. In writing to a gentleman of rank, who had imbibed infidel opinions, after recommending that invaluable little work, Leslie's Short and Easy Method with the Deists,' he endeavours to obviate the scruples which his sceptical friend entertained in reference to the doctrine of predestination. His remarks on this subject are so curious and interesting that we gladly quote them : "Upon the principles of Christian predestination, you are still not less inconsistent; because you go about to separate two things which are inseparably joined together, viz., the end and the means which lead |