which are not feelings of the body, but in, or of the mind, which feelings are-as perceptible as the wind blowing upon the body, and you cannot deny it. A gain, a man walking along, fpies the wild beaft of the forest and feels his hair to rife and his flesh to crawl upon. his bones. What is the caufe of this feeling? It must be the fears in his mind, originating from a view of his danger, and perhaps likewife he may feel the powers of his limbs in a measure to fail, and fits down under the fhock. Now allowing the above, why fhould it be thought flrange, if people were to fall under the mighty power of God, operating upon the human mind. But, fays one, it is inconfiftent with reafon to adopt the idea that God will work in this form, but I fay huh! There cannot be a law without a penalty, and we know that we are accounta ble unto God, for our moral conduct; for we feel it in our own breasts, and when we do wrong, we feel mifery, and living and ding therein, fhall carry our mifery to eternity with us; as death only feparates the foul from the body,but doth not change the difpofition of the mind. Again, through the medium of organs. my fpirit can convey an idea to the fpirit of another and make him angry or wrathful, or please him with novelty, and make him laugh and feel joyful; if fo, then fpirit can operate on fpirit, as well as matter upon matter and convey ideas, and you can't deny it. If fo, why not the divine fpirit operate on the human mind, and give an inward conviction, &c. of right and wrong? If we are accountable unto God, then we are rewardable or punifhable according to our behaviour and capacity, and of courfe, a day of accounts must take place when thefe rewards and punishments must be actually given. From this, I argue, there is fuch a thing as moral evil and good, or vice and virtue, and of course, there is a road to fhun, and a particular one in which we ought to walk; therefore it is neceffary to have a guide. And now the question arifes, what guide is neceffary? Some fay the Alcoran, but there is more proof for the belief of the writings of Mofes, than for those of Mahomet. Mofes got a whole nation of people to believe that he led them through the Red Sea, by drying it up before them, &c.-likewife got them to erect a monument in remembrance, that they actually faw it, viz. to kill the pafchal lamb and eat him with bitter herbs, and walk with their faves in their hands on a certain night of the year; which monument is now ftanding, and has been annually observed among them, for fome thoufands of years, tho' for near eighteen centuries, they have been fcattered as a nation. Now, it is evident, the moft ignorant people could not be impofed upon, and made to believe that they faw a river dry up, if they never did fee it dry, and likewife to get them to erect a monument of ftones in remembrance, that they faw it, if they never did. But Mofes left this proof of his miffion, which the other did therefore there is more reason to and you not; credit him than Mahomet, can't deny it. Another fays, reafon is the fureft and only guide; this I deny, because the greatcft divines, fo called, difagree, as you may find, that out of about three hundred and feventy denominations, thirty one take the fcripture to prove their doctrines by; yet, out of thefe W thirty one, neither two agree with regard to their religious tenets or opinions; yet one fays I am right and you are wrong; another, no, you are wrong and I am right; here fteps up a Deift and lays, aíl religion is counterfeit, and the reason why they fo disagree, is because no confiftent fyftem can be formed on the Chriftian plan. Anfwer-Your objection proves too much, and is not folid. For, first, to say all religion is counterfeit, is inconfiftent; because, counterfeit religion implies a falfe one, and there cannot be a falfe one, except there be one to falfify, and if there be one to falfify, before it is falfified, it must be gennine; therefore, to fay all religion is false, is proving too much, and just argues that there is af genuine one-as there cannot be fuch a thing as falfhood without truth, of courfe counterfeit is the opposite of genuine. Again, reafon alone is not a fufficient guide without revelation; because, when reason was to determine the number of Gods, the faid there was about thirty thousand, and in this our day, the men of the greatest acquired information, and Arongeft powers of mind who deny rev is imagination, deception, or hypocrify in those who pretend to it; whereas, if they would conceive of it through a different channel or medium, viz. the inward fenfations or convictions of the mind, &c.-if they would give due at tention to the fame, as fincere enquirers after truth, they would feel the fpirit of truth bearing witnefs to, or of the truth, to convince and correct, &c. and their Deism would flee away. O may God, cause the reader to reflect on what I have juft obferved, and turn attention within your breaft, and weigh the convictions of your mind for eternity!!! Well, fays one, what next? Answer. from the Chriftian to the Deift-It is acknowledged that God is happy and holy; if so, then reafon fays, that as likenefs produces likeness, (as wheat brings forth wheat and motion begets motion, fo every cause producing its own effect,) man must have been happy and holy primevally; but it is evident that much unhappiness is in the world, likewife unholy fruit, denoting an unholy heart, in the fons of men. This denotes that a change hath taken place and destroyed innocent happiness, and caused the chil |