ADVERTISEMENT

TO THE SECOND EDITION.

THE writer of the following Letters having studied the nature and genius of christianity, for his own conviction and improvement, has long been satisfied with such ideas of it, as appeared to him equally true and rational; and he never indulged a thought of becoming a theological controversialist, until the great popularity of Mr Wilberforce's Practical View of the prevailing Religious Systems of professed Christians, excited his curiosity. He naturally expected something new and forcible from so distinguished an author. He was greatly disappointed; and the perusal of that celebrated work, instead of producing the conviction which its author so ardently desires to be the result, suggested to his mind with increased force, the numerous objections which had finally induced him to strike out of his creed a tenet in which he had been educated; and was taught to believe of the highest importance.

It might have been expected that the prevalence of good sense, in the present day, and more accurate ideas of the nature of justice in general, and of the divine benignity in particular, would have committed such a doctrine as that of hereditary guilt, to the oblivion it deserves. But as it has met with an eloquent defender in the person of Mr Wilberforce, the errour may acquire new strength to the injury of genuine christianity. That gentleman is zealous in support of the tenet, because he considers it as the foundation. of all religion, and peculiarly of the christian dispensation; his opponent is equally zealous to confute it, from a conviction that true christianity cannot prevail until this so great a stumblingblock, and some others of which it is the basis, shall be removed. The arguments on both sides are now before the public, and it is for them to decide concerning the preponderancy of evidence.

LETTERS

ON

TOTAL DEPRAVITY.

LETTER I.

Confidence with which the Calvinistic Tenet of Depravity is usually asserted. False Modes of Reasoning by which it is supported. Leads to Skepti

cism.

Sanctions absurd and impossible Doctrines. To be believed only by rejecting the Dictates of the Understanding. Harmony between Reason and Scripture.

SIR,

Ir must afford satisfaction to every lover of virtue and religion, to see a person in your elevated station step forth from amidst the luxury, dissipation, ambition, and irreligion that surround him, boldly vindicate the cause which he deems to be of God, and enter his protest against those who appear to be a disgrace to the religion they profess. The purity of your motives, the fervour of your zeal, and your elegant classic taste, unite to inspire you with a captivating

and impressive eloquence; and it is the sincere wish of the writer of these Letters, that it may be instrumental in exciting the minds of the indolent and lukewarm, to pay more attention to the things which relate to their most important interests. In the midst of these excellences, every attentive reader must discern essential defects, which will inevitably render your work much less acceptable and useful than you ardently desire. He will perceive that the whole of your diffuse, but eloquent expostulation, is uniformly founded upon very bold assumptions. You appear so eager to enforce your favourite doctrines upon the minds and consciences of your readers, that you have not given yourself sufficient leisure to inform us upon what principles you have embraced them; nor have you taken sufficient pains to prove that the reception of those particular doctrines of hereditary depravity, the atonement of Christ, and the influence of the Spirit, according to your ideas of them, is peculiarly favourable to vital religion; or the rejection of them the grand cause of its decline. Yet of such infinite moment do you consider these doctrines, that they are every thing to you, and you are totus in illis. Not only is the disbelief of them the cause of depravity of manners, but it is an indication of this depravity; virtuous conduct is suspicious, unless it be the result of your principles; you enter a solemn protest against sincerity itself, if it be not connected with the belief of them; and the cordial reception of chris