a principle which, in its utmost extent, would prove the unlawfulness of manufactures and commerce, which, in many cafes that it would be easy to specify, are by no means favourable to the morals of the parties concerned in carrying them on. Upon the whole, therefore, the special circumstances of each cafe muft determine the propriety of the action; but there is no good reafon for condemning theatrical amusements, as univerfally inconfiftent with the chriftian character.

I cannot conclude this letter without expreffing my entire approbation of thofe "true marks of "benevolence" which Mr. W. has introduced p. 312, &c. He here fpeaks the language of the moft exalted christian philanthropy, and eloquently defcribes that fublime generosity to which it is agreed by all chriftians, how widely foever they may differ in doctrinal points, that the christian religion is intended, and by its interefting difcoveries calculated, to form the minds of its profeffors. It is pleafing to obferve, that fincere chriftians of all denominations agree in the moral purpofe and tendency of their holy religion: and this confideration fhould foften that afperity and ransour, with which, through the infirmity of human nature, they are too much disposed to regard and to treat each other, for differences of opinion concerning the moft efficacious means of attain

ing

ing the end to which they unanimously profess to afpire.

I am,

Madam, &c.

LETTER XV.

The little practical value of what are called "the "peculiar doctrines of chriftianity."

MADAM,

IN the five preceding fections I have had the pleafure of accompanying Mr. Wilberforce through the greater part of his route, with here and there an occafional deviation. I am forry that in the section which is the fubject of this epifle, and in which he treats of what he calls "the grand radical defect of "nominal chriftians," namely, their neglect of, what he pronounces to be," the peculiar doctrines "of christianity," I am obliged to abandon him altogether. But truth calls, and her authority is paramount.

Remembering the time when I was myself a fincere believer in the ftrange and unfcriptural doctrines, fo eloquently recommended in this fection, I ought to feel candour and fympathy for those who are ftill under the fame delufion, and who now think and feel as I then thought and felt. But I

acknowledge, that, according to my present views, it appears wonderful that prejudice fhould fo far mislead the understanding, as to induce a man of fenfe and integrity to fet down as effential doctrines of christianity, tenets plainly repugnant both to its letter and fpirit, and to adopt a ftrain of language and fentiments which more than borders upon impiety and idolatry, and which I cannot witnefs without a fenfation of horror.

I must also observe, that as the God of this fyftem is a Being of such stern severity, and indeed malignity, it is natural for those who receive it, willingly to imagine the existence of a fecond perfon, who, being invefted with all the amiable attributes of Deity, and having also voluntarily fubmitted in an incarnate form to bear the wrath of God for the benefit of believers, becomes really the object of religious complacency, gratitude, and confidence, and occupies that place in the mind which properly belongs to the one living and true God. And these affections to an unreal phantom, being by meditation and exercise wrought up to a high tone, produce many of those beneficial moral effects which would refult from right views of, and affections to, the Supreme Being himself. Nevertheless, these moral fentiments being founded on fancy, are as various and capricious as fancy herself, and fall far below that dignified and manly piety which is the natural refult of proper attention to juft and rational principles,

principles, and which is a permanent and active ftimulus to univerfal virtue. In no human character did rational devotion ever appear in a more confpicuous light, than in that of the holy and humble Jefus, who would doubtlefs have rejected with abhorrence thofe divine honours which his mistaken followers in later ages have afcribed to him, had they been addressed to him previous to his departure from this world.

In this fection, Mr. W. firft complains of the forgetfulness of, what he calls, the "peculiar doc"trines of christianity:" to this, he tells us, "it is "owing that fome men fatisfy themselves with

partial reform," p. 320. and "others are tempted "to defpair," p. 322. He then defcribes the "ad❝vice of modern religionists to fuch as are defirous "of repenting," p. 324. and immediately afterwards, p. 325, "the advice which" he fays that "the "holy fcriptures and the church of England give to "the fame perfons." He then states "the diftinc❝tion, between the true chriftian and all other reli

gionists, concerning the nature of holinefs and "the way in which it is to be obtained," p. 326. He reprefents "attention to thefe doctrines as the << proper means of growing in grace," p. 328. and recommends "looking to Jefus, as that which best "teaches the importance of chriftianity," p. 331. "which enforces the duty of devotedness to God," P. 332. "together with the guilt of fin, and dread

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"of punishment," ib. " which beft promotes love "to God," p. 334.-" to Chrift," p. 335.-" and "to our fellow-creatures," p. 336.-" which pro"duces humility," p. 337.-" moderation in earth"ly purfuits, and cheerfulnefs in fuffering," p. 339. "courage and confidence in dangers, and hea❝venly-mindedness," p. 342; and he concludes the fection with obferving, p. 346, "that the place held "by the fuppofed) peculiar doctrines of chriftianity conftitutes the grand diftinction between "nominal and real chriilians.

"The grand radical defect in the practical fyftem "of nominal chriftians" is faid, p. 320, to be "the forgetfulness of all the peculiar doctrines of the religion they profefs, viz. the corruption of human "nature, the atonement of the Saviour, and the "fanctifying influence of the holy spirit ;" none of which doctrines are true in fact, nor derive the least countenance from the chriftian fcriptures. Happy had it been if they had never been invented, and thrice happy when they fhall be totally forgotten.

"That men who in fickness form good refolu"tions do, when they recover, fometimes relapfe "into their old habits of fin," and fometimes "take

up with a partial and fcanty amendment," is imputed, p. 321, "to a prevailing ignorance of the "real nature of chriflianity, and forgetfulness of its "grand peculiarities;" meaning thereby the unfcriptural notions ftated above. This fophifm is

called