common than to be under this guidance, even on the most important of all subjects. And perhaps it may be said with truth that there are no points on which men are more peculiarly apt to give themselves up to the government of prejudices, than on those which are now under consideration; because there are none on which the feelings of the corrupt heart are more apt to rise in arms. It shall be my endeavour, in this and the next Letter, to put you on your guard against some of these prejudices, and to engage those who have hitherto indulged them, to inquire impartially before they proceed further in this course.

I. The FIRST that I shall mention in this catalogue of PREJUDICES, is, "THAT THE OR"THODOX SYSTEM IS AUSTERE AND REPUL"SIVE; that it gives gloomy and discouraging "views of human nature; and that the whole "method of restoration to the favour and en"joyment of God which it exhibits, is hu"miliating and melancholy while Unitarian"ism, on the contrary, represents the con"dition of man as much more favourable, "his danger as far less, his duty as more

"easy and pleasant, and the whole aspect of "religion as more attractive.""I always "feel," said a gay, worldly hearer, “I al"ways feel easy and comfortable when I listen "to the sermons and prayers of Unitarians. "There is nothing to hurt the feelings; nothing "to excite alarm; nothing to make me displea❝sed with myself. But when I attend on the "ministry of the Orthodox, I am constantly ren"dered uneasy by the views which they give of "the condition of man, dissatisfied and anxious "about myself, and discouraged at their state"ment of what is necessary to salvation. From "the one I can always come away with a smile "and a light heart; from the other, if I have "listened at all, I seldom fail of coming away "trembling at my danger, full of self-reproach, "and feeling as if some serious and immediate measures were indispensable to my safety."

Such was the substance of the frank confession of an individual; but the feeling which dictated it, is doubtless that of thousands. I am confident that many, for this very reason, deliberately prefer going to Unitarian places of worship; and have little doubt that others, as deliberately, resolve to cast in their lot permanently with that

denomination, rather in obedience to the feeling which has been just described, than as the result of careful, or even serious inquiry.

But, I ask, is it reasonable, is it justifiable, upon any principle, to yield to a prejudice of this kind? Is that which is most palatable always most salutary? Ought a wayward child to take for granted that that plan of education is the wisest and best, which is most lax and indulgent, most agreeable to his present feelings, and from which all painful restraint and discipline are excluded? Ought a sick man to conclude hastily that a certain physician is more skilful than any other, merely because he constantly deals in soothing and palliatives, and never administers the remedy, which, while it would give temporary pain, would also remove his disease? No; every one would say, that the folly, in both these cases, was extreme. Now we are all wayward children; and we cannot be reclaimed and led in the right way without painful discipline. We are all morally diseased; and remedies at present painful are necessary to our restoration. Should we not call that man infatuated, who desired to be soothed, flattered, and

made easy, for a few days, at the expense of years of extreme suffering? Surely, no less palpable is the infatuation of that man, who is most pleased with those who flatter and set him at ease in his sins; who resolves, anteriour to all examination, to throw himself into the arms of those who tell him the most gratifying story, and predict most favourably, concerning his situation and eternal prospects.

It is undoubtedly true, that the Orthodox uniformly represent man as a sinner, a fallen, lost, miserable sinner; as guilty, and standing in need of pardon; as polluted, and standing in need of regenerating and sanctifying grace; as labouring, in his whole constitution, under a deplorable disease, from which he can obtain deliverance only through the atoning blood, and purifying Spirit of an Almighty Redeemer. And it is equally true, that they always represent the course of a sinner's return to God, and of holy obedience to his commands, as a much more humiliating, spiritual, difficult, self-denying course, than Unitarians represent it. On this diversity of representation, the first question that would occur to a wise man, is, How is

this matter to be decided? Is it by the word of God, or by the assertions of fallible men? If by the word of God, what does that unerring guide say on the subject? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

pure;

I ask you, then, my Brethren, and I entreat you to ask yourselves in the fear of God, with which of these representations do the sacred Scriptures, both in their letter and spirit, best accord? Do they teach man that he is in a state of spiritual health; that his nature that he stands in no need of the regenerating, and sanctifying power of the Holy Spirit; that he can purchase pardon, if he should ever happen to need it, by his own works; that he has inherent strength to perform all that God requires; that he has no hell, or a very trivial one, to fear; and that final happiness will be attained by every man, however disobedient? Do the Scriptures teach thus? Do they thus throw the Saviour and the Holy Spirit into the shade, and make salvation an unmeaning term? Or do they teach directly the reverse of all this? Let not your feelings decide these questions. This

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