INTRODUCTORY LETTER. SIR, . To controvert the opinions or doctrines of any sect or party, or even to declare a man's own opinions, if they differ from those of such sectarists or partisans, without censure, is what no author must expect: for, whilst man continues in his present state of imperfection, a diversity of opinions must occasionally give rise to disputes and divisions. These, as the beginning of evils, ought to be avoided, so far as may be consistent with a proper regard for truth; because they tend, more or less, to the breach of that charity which is a principal characteristic of the Christian. On this account, to make use of the remark of a judicious writer,* "< an author should avoid, as much as he can, replies and rejoinders; the usual consequences * Jortin. of which are, loss of time and loss of temper;" considering that a controversy with his own passions is the most profitable one in which a Christian can be engaged. These considerations might have justified me in my first purpose to return no answer to the letters that have been addressed to me, on the subject of my late publication, did I not reflect that such seeming inattention might be deemed inconsistent with the respect which I really feel for your character and station in life. But as time is precious, and, with all my zeal to be useful in my generation, feeling conscious of having abused too large a portion of it; I am concerned, where there is so much real work to be done in the Christian world, to find myself engaged in an useless undertaking. For, upon reading over your letters, I see nothing new upon the subjects attempted to be maintained in them; nothing to which a full and complete answer has not, in my judgment, been repeatedly given. And if what has heretofore been written, with such clearness of argument, upon the parti cular tenets of your creed, have not brought conviction to your mind; I must possess far more confidence in myself than I really do, to imagine that any thing I shall say, will be able to produce that effect. It was the observation, I think, of the excellent Joseph Mede, "that some opinions are in some sort fatal to some men, and therefore I can, (says he) with much patience endure a man to be contraryminded, and have no inclination to contend with him. There is more goes to persuasion, than reasons and demonstrations; and that is not in my power." You, Sir, it is generally understood, have grown up in an habitual attachment to what is commonly known by the title of the Calvinistic doctrine. I, Sir, am no Calvinist; at least, in the sense that, I think, you are a Calvinist. The tenet of absolute unconditional election, with all the dreadful consequences that may fairly be deduced from it, appears to me to be a direct contradiction to the general tenor of scripture. As such, I consider myself bound not to teach it: at the same time I know it to be a tenet, which has been firmly held by some of the best Christians, from the days of St. Augustin down to the present time. This Calvinistic tenet, therefore, is not the standard, by which charity tells me I ought to form my judgment of Christians; because, in the first place, it does not appear to belong to the essence of Christianityand in the second, because in the number of those who have held, and those who have held it not, will be found some of the most enlightened, exalted, and spiritual members of the Christian Church. It may be considered, therefore, as containing an opinion, the belief of which is not essential to salvation; and upon which Christians may be allowed to differ, provided they break not the bond of charity in so doing. I may, however, I hope, without offence, be permitted to observe, that, even upon the supposition that it is true, it is an opinion on which all human speculations are unprofit able; but should it be false, they may be worse than unprofitable; they may be highly prejudical to the parties concerned, by leading them to build their hope of salvation upon an imaginary foundation, rather than on that sure one, which has been laid down for them in the plain letter of scripture. 1 We cannot, without doing great injustice to their characters, suppose that, if Christians of the most opposite sentiments; such, for instance, as Calvin and Erasmus, Bishops Babington and Bull, and many others who might be mentioned; were to meet, to determine on those essential articles of faith necessary to distinguish the Christian character; whatever difference of opinion they might maintain on some controverted points, they would all agree cordially in this one position, that without charity there could be no Christianity. 1 Such, Sir, has ever been my sentiment. Under the full impression of it my book was written. The object of which was, according to the best of my judgment, to point out the plan which had been laid down by Christ and his Apostles for the preservation of unity and fellowship among Christian professors. The work, according to the information given to the reader in the preface to it, was originally designed for private circulation. It was the result of long experience and much observation on the character and manners of a particular people, with whom it has pleased God that I should be immediately connected. I fondly flattered myself, that these my peculiar circumstances would, with persons of candid minds, sufficiently atone for the numerous defects of a performance; not written by one who had been in the habit of writing for the public; and I trusted the world was |