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human prospects! how vain to depend upon any thing short of the promises of "Him who cannot lie!"

I hope, my dear friend, you enjoy the consolations of that religion you have been so long acquainted with, and the value of which is never more sensibly felt than under the pressure of affliction. How empty and delusive does the world then appear; and how unspeakably cheering that

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good hope through grace," which the gospel inspires! To look up to God as a reconciled and compassionate Father,-to know that "He is touched with a feeling of our infirmities," and that he "made an everlasting covenant with us, well ordered in all things, and sure," these are wells of everlasting consolation. You, my dear friend, are, I trust, no stranger to these sure cordials and supports; and, with these, should you be called to pass through "the valley of the shadow of death, you will fear no evil; his rod and staff will comfort you." It is impossible for me to suggest any thing to your mind, with which you are not already acquainted; but, might I be permitted to advert to my own experience, I should say, that I have found nothing so salutary as to turn the mind immediately to the Saviour: "Whosoever calleth upon the name of the Lord, shall be saved." To pray immediately to Christ, to cast ourselves incessantly upon his power and grace, as revealed in the gospel, appears to be the best antidote to every tendency to despondency. I have no doubt

that we are much wanting to ourselves, in not having more direct dealings with the Saviour, or not addressing him now in the same spirit in which he was applied to for the relief of bodily disease. He is exalted at the right hand of God, for the express purpose of dispensing pardon, peace, and eternal life to all that humbly seek his aid; and, wonderful condescension! he has declared "he will in no wise cast out whomsoever cometh unto him."

If I had not been particularly occupied with my answer to Mr. Kinghorn, which is now in the press, I should probably have been at Cambridge before this. Mrs. H. has suspended all thoughts of coming under present circumstances; but if it would be any particular gratification to you to see me, I will give up every engagement in order to see you; though it can be but for a few days. I desire to bless and adore the grace of God, in the signal change which has been wrought in the mind of Mr. N., to whom, as well as your daughter, Mrs. H. unites with me in affectionate remembrances.

I am, dear Sir,

Your affectionate and sympathizing Friend,

ROBERT HALL.

LVIII.

EXTRACT FROM A LETTER TO THE
REV. W. BUTTON.

Jan. 5, 1818.

I am much surprised at the rapid sale of my sermon; which I impute, not so much to its intrinsic merit, (for I think I have printed better,) as to the occasion. Mr. Combe proposes to publish two editions more, making seven in the whole, as speedily as possible. I am afraid he will overdo it: if you are of that opinion, do stop him.* You will have an opportunity of judging while the fifth and sixth are selling.

LIX.

TO THE REV. JAMES PHILLIPS. (EXTRACT.)

Leicester, March 6, 1818.

What a loss would dear Mr. Hughes be to the Bible Society, and to the religious world in general! I beg to be most affectionately and respectfully remembered to him. Please to inform him, when you see him, how ardent is my desire, and that of

* The Sermon here alluded to, was that on the death of the Princess Charlotte of Wales. Mr. Combe's anticipations as to its sale seem to have been more accurate than those of the author, for it has gone through sixteen editions. ED.

thousands, that his most valuable life may be spared and protracted to a distant period. I rejoice to hear he is better, and hope he will be spared to the prayers of the religious public. I am quite of opinion, with you, that the admirable temper and prudence of Mr. Hughes have been as serviceable as the more brilliant talents of Mr. Owen: both admirable men,-par nobile fratrum.

LX.

TO THE REV. THOMAS GRINFIELD, CLIFTON
WHAT DOCTRINES ARE FUNDAMENTAL?

Dear Sir,

Leicester, Aug. 5, 1818.

In reply to your favour of July 2d, which ought to have been answered sooner, you will not expect me to enter deeply into the subject in the compass of a letter. A very few, and possibly very superficial remarks, must suffice.

1. Whatever opinion may be formed about fundamentals, it cannot affect the solidity of my reasoning, which is directed to this:-that no church has a right (in foro conscientia) to demand more, as a term of communion, than that church deems essential to salvation. The evidence of this proposition is quite independent of the question what is essential to salvation.

2. That some truths are fundamental, besides those you have enumerated, appears to me sufficiently manifest from the word of God. If Christ is set forth as a propitiation, (or mercy-seat—

aorpiov,) through faith in his blood, then, faith in his blood is fundamental; and, as the apostle is speaking of him as a propitiation, faith in his blood must mean a trust in him, under that character. But how can this consist with his being a mere prophet or martyr, or with the denial of his atonement? Again-"As Moses lifted up the serpent in the wilderness," &c. Every orthodox interpreter supposes this is intended to represent Christ crucified, or lifted up on the cross, as a divinelyappointed source of cure to our spiritual maladies, and consequently an expectation of spiritual benefit from him, as crucified. But how does this consist with the idea of his death, as a mere circumstance confirming his doctrine, exclusive of any proper influence it is supposed to exert in the pardon of sin? He is said to be "the end of the law for righteousness to every one that believeth;" then justification, or acceptance with God, is the consequence of faith in him as the great antitype and completion of the legal sacrifices and ceremonies. We are everywhere affirmed to be justified by that faith of which he is the object; and if the conceptions entertained by the socinians of that object are essentially different from ours, then must their faith in that object be equally so, and one or other of them essentially defective or erroneous. I am aware I have transgressed the canon you have laid down, which excludes a reference to particular texts. I have done so, because I am by no means satisfied respecting the justness of that

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