that the difference is not so immense between permitting the agency of a wicked spirit to effect this fatal change, by which his own eternal purpose was accomplished, and originally creating man with the propensities you contemplate and bewail; nor is there more injustice in punishing mankind for the primitive depravity with which they were created, than in rendering them liable to eternal damnation for imputed crimes.

But without wishing to palliate the frailties and im perfection of human nature, he will remind you, that there is a large space between absolute perfection of character, and radical depravity; and that a large diversity of mixed characters may be formed within that space; and he will again demand, what proofs have you that it is inconsistent with the divine perfections to create beings capable of this diversity? If you say that every thing which comes from God must be perfect, he will require an explanation. He will ask, Do you mean to preclude the Deity from the creation of any beings, who are not perfect in knowledge, disposition, and felicity? without which there must be occasional crimes of ignorance, of depraved wills, and some share of misery; if so, you presume to limit his creative powers to the formation of beings perfect like himself. If this position be disavowed, it will necessarily follow, that there must be some kind and degree of imperfection in the creation of God. And this being admitted, he will again ask, How can you prove that the degree of imperfection

and depravity observable in human nature exceeds that, which it is within the limits of the divine attributes to admit ? He will further suggest the possibility, that, in the wide empire of the universe, an infinite diversity of methods may, in the plenitude of infinite wisdom, be rendered conducive to the same issue; the promotion of all possible happiness. He may suppose it to be the divine plan, in our system, to form beings, who shall be placed at a great distance from complete felicity, but with endowments that shall render felicity attainable; to create in ignorance, but to furnish with powers and means of acquiring knowledge; in weakness, both individually and collectively, but with the capacity of acquiring personal and combined strength; to implant a principle of self-love, which, though innocent in its nature, may prove inordinate and pernicious, unless it be under the control of higher principles, with which our natures are likewise endowed; to inflict sufferings, but to give them a salutary tendency, so that they may be productive of greater good than could have been promoted without them. He will admit, that such a plan may not correspond with our wishes; and that our impatience to enjoy happiness will induce us to imagine, that it is not the best possible; but you will surely allow, Sir, that it is infinitely more consonant with our ideas of a wise and perfect governour, than plunging a whole race into endless misery at once, without crimes of their own, without means of reforming their native depravity, or hopes of escape.

One singular advantage attends the above hypothesis; it is not necessary that it should be true, in order to invalidate yours. If there be no proofs that it is contrary to Scripture, that it is irrational, or that it is peculiarly derogatory to the divine perfections, it has infinitely the advantage. It may be false, and yet confute your bold assertion, that there is no other way of explaining the phenomena of human depravity, than the one you have adopted; it may be false, and yet afford a more pertinent and more honourable solution of the difficulty, until the discovery of a better shall produce still greater satisfaction to the impatient mind.

If the adoption of this should commit too great a violence upon prejudices and habits, that have been long formed, there is another hypothesis which approaches nearer to your own, and ought to have a decided preference; and that is the ancient doctrine of Manes, from which yours is manifestly derived, and of which it may be justly deemed a corruption. The Manichean system completely exculpates the Deity from being the author of evil, and the intentional cause of misery. The Creator is deprived by it of no other attribute than that of infinite power, which is no impeachment of his moral character. Since his designs and plans may yet be just, wise, and good, the grand respectability of character still remains, and the incessant exertions of his power, to the destruction of misery, which he did not voluntarily permit, still demand the universal tribute of

love and gratitude. Their doctrine further administers this consolation; it admits that the good Being will finally become triumphant over the malignant Spirit; and that order, virtue, and happiness, shall, at some future period, be diffused through the universe. Who, Sir, that has it in his choice, would not prefer reposing his mind upon an errour, which promises such a desirable issue, rather than suffer it to be tossed, like the fallen angels of Milton, upon the waves and surges of eternal misery, to which your system incessantly directs our thoughts?

Many other objections might be advanced against an hypothesis, which you deem so essential to christianity; but if the force of these already urged be not sufficient to subdue your prejudices, it would be in vain to expect success from the most numerous auxiliaries. We might examine the principles upon which you rest the importance of this doctrine, and prove them fallacious. We might assert, that to strike terrour into the human mind, by expatiating upon the danger of actual transgressions, is much better calculated to produce a change in minds and morals, than the method which your system pursues. For true repentance can only arise from a consciousness of personal guilt; and a rational expectation of the terrible judgments of God, can alone be founded on a conviction that they are righteous, and we deserve them. It would not be difficult to demonstrate, that a firm and influential belief of your hypothesis would extend the most baneful effects over the whole human

race, in every successive generation. It would bring forward such a total debasement of character, as to create mutual detestation, and excite universal suspicion. It would compel every individual, when accused of the vilest dispositions, and basest principles, to admit the charge. It would diffuse an universal gloom, which nothing could, nothing ought to dissipate. The benevolent mind would perpetually suffer the torments of the damned, by reflecting upon the miseries that probably await the majority of its most intimate and endearing connexions. Every principle of humanity would forbid the most virtuous commerce of the sexes; and celibacy, as the only means of exterminating a race born under the wrath and curse of its Creator, would be the sublimest of duties. You might also be admonished, that, if the danger of speculative errours proceeds from their pernicious tendency, an errour so peculiarly dishonourable to Deity, which has a tendency to embitter every enjoyment in life, to throw one class of persons into a sinful despondency, and tempt another to reject all religion, must deservedly be placed among the most dangerous; and nothing can prove a future excuse for your creed, but that sincerity against which you have entered so solemn a protest; or afford such consolation to the mind, as the benignity which your creed insults.

Having thus reasoned with you to the utmost extent of the subject, we might justly extol our courtesy in condescending to argue with persons, whose hypothesis deprives them of the right. For what evi