that there is something about the Unitarian system which recommends it more to the head of the roving speculatist, than to the heart of the humble and devout inquirer; to the would-be theologian, and the metaphysical amateur, rather than to the man who is " renewed in the spirit of his mind," and desirous to "perfect holiness in the fear of God."-In this view, the admission harmonizes remarkably with the style in which former Unitarian writers have expressed themselves :

"It cannot be denied," says Dr. Priestley," that many of "those who judge so truly concerning particular tenets in "religion, have attained to that cool, unbiassed temper of "mind, in consequence of becoming more indifferent to re

"

ligion in general, and to all the modes and doctrines of "it.""Men who are indifferent to the practice of reli66 gion," says Mr. Belsham, and whose minds, therefore, "are least attached to any set of principles, will ever be "the first to see the absurdity of a "popular superstition, "and to embrace a rational system of faith."-And do not these admissions, and that of Mr. Yates, still correspond, in a remarkable manner, with existing facts? Who are, in general, the converts to Unitarianism? Do they not still, as when Mr. Fuller published his comparative view of the Calvinistic and Socinian Systems, consist chiefly of "a spe"culating sort of people among professing Christians?"—Where are the hardened sinners whose consciences it has awakened? Where are the profligates whom it has reclaimed? Where are the worldlings whom it has spiritualized? Where are the Jews, the Deists, the infidels, whom it has brought to the faith and obedience of the truth? And, even with regard to those who have, from time to time, gone over to its adherents from the various denominations of professing Christians,

what improvement, we may ask, has the transition produced? Has it increased their humility? Has it warmed and elevated their devotion? Has it purified their affections from the debasing alloy of the world, and made them more heavenlyminded? Has it enlivened their delight in communion with God, and heightened their attachment to the exercises of the closet, the family, and the sanctuary? Has it rendered them more thankful in prosperity, more resigned and patient in adversity? Has it enlarged their practical benevolence? Has it made them more "fervent in spirit" for the glory of God, and the good of men ?—more "sober, just, "holy, temperate ?"-better husbands and wives; better parents and children; better brothers and sisters; better masters and servants; better members of society;-in a word, better men, than they were before?—I make my appeal to the consciences of these converts to Unitarianism themselves, and, with all humility and affection, intreat them to examine themselves, and to compare, in their own experience, the respective tendencies of the system which they have renounced, and, of that which they have espoused. And I make my appeal, at the same time, to all my fellowChristians who have had any opportunities for personal observation." Among the various Socinian converts, have "we ever been used to hear of any remarkable change "of life or behaviour, which a conversion to their peculiar

principles effected? I hope there are few Calvinistic con"gregations in the kingdom, but what could point out

examples of persons among them, who, at the time of "their coming over to their doctrinal principles, came "over also from the course of this world, and have ever "since lived in newness of life. Can this be said of the

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generality of Socinian congregations? Those who have

had the greatest opportunity of observing them, say the "contrary. Yea, they add, that the conversion of sinners "to a life of holiness, does not appear to be their aim; that "their concern seems to be, to persuade those who, in their account, have too much religion, that less will suffice, rather "than to address themselves to the irreligious, to convince "them of their defect."*

If the efficacy of Unitarianism, as an instrument of moral and spiritual improvement, is to be estimated by the effects which it is seen to produce amongst ourselves, we shall be at a loss for grounds to account for, or to justify, the recent eagerness of its proselyting spirit. Differences of sentiment, in the opinion of most Unitarians, are of little essential account in the matter of salvation; and conversion to the principles of Unitarianism, has, it would appear, no such influence upon the converts as to make any material change for the better in their character. Whence, then, the active zeal of its friends? To what is this zeal directed? What valuable ends do they expect to accomplish by it? Of what mighty consequence is a mere change of sentiment and profession, if the change does not materially, if at all, affect, either the safety or the character of him who undergoes it? Those who hold the divinity and atonement of Christ, and the doctrine of acceptance with God through his merits and mediation, are consistent in their zeal, because they consider these Scripture truths as essentially connected

* Fuller's "Calvinistic and Socinian Systems examined and compared, as to their "Moral Tendency;" a work which cannot be too often or too strongly recommend'ed to the attention of the reader; a work, to which the palm must still be assigned amongst the productions of its able and lamented Author; a work "to which,” in the language of Dr. Johnson respecting Lord Lyttleton's observations on the conversion of Paul, Unitarianism "has never yet been able to frame even a specious answer."

with the salvation of sinners; because they can look around on their congregations, and, enumerating in their minds the various characters who "shall not inherit the kingdom "of God," can say with Paul, "Such were some of you; "but ye are washed, but ye are sanctified, but ye are justi"fied, in the name of the Lord Jesus, and by the Spirit "of our God;" and because they expect the same renovations of heart, and transformations of character, as the result of "the preaching of the cross," in "every kindred, ❝and tongue, and people, and nation."-But where are those trophies of Unitarian success-where those evidences of the Divine blessing upon their labours, by which they are incited to compass sea and land to make one pro❝selyte ?"—We cannot allow them to go back for these to apostolic times; to take for granted the Unitarianism of the primitive church; to claim for their party all the early triumphs of the cross; and, on this ground, to exult in the anticipation of triumphs yet to come. Unitarianism, according to Mr. Yates, was then "unadulterated;" that is, as he afterward explains the term, "unincumbered and unobscured by "Trinitarian errors." But does not Unitarianism appear, in the system of Mr. Yates and his friends, sufficiently divested of these errors, sufficiently "unadulterated?" And, as similar causes, operating upon similar materials, should produce similar effects, might we not reasonably expect to see some of the same results arising from the propagation of unadulterated Unitarianism in our own day, which are alleged to have arisen from it in days of yore? The tree must be known by its present fruits. If these fruits are not the same with those which grew of old, we may be assured that Unitarianism is not a slip of the true vine. Wherever that has been planted, its fruits have been invariably the same.

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Mr. Yates "considers Unitarianism as the remedy which "Infinite Wisdom has provided for all moral evil;" and expresses his conviction, that no unbiassed mind can "doubt "its sufficiency to accomplish this purpose, when properly "understood and applied."* In bringing this estimate of Unitarianism to the test of fact, he first of all refers to "the wonderful changes produced by it in the state of "society, while it was yet unadulterated." But this, as I have just noticed, we consider as more than debatable ground. We claim it distinctly and decidedly for the opposite system; and substantiate our claim by a direct appeal to apostolic testimony in the Scriptures; the only sure way of ascertaining the doctrines by which the "wonderful changes" in question were really produced. He next appeals to "the benefits which its principles have con"tinued to diffuse through the world, even while incumbered "and obscured by the addition of Trinitarian errors." + But, in opposition to this, we have two counter appeals.First, to Scripture: If these "Trinitarian errors" have been successfully shown to be Scriptural truths, to them must those benefits be imputed, which Mr. Yates represents them as having impeded, and Unitarianism as having produced in spite of their counteracting influence. Secondly, to fact: The benefits referred to by Mr. Yates, are those which have accrued to the world from the propagation of Christianity in the ages subsequent to the primitive. Now what, in point of fact, have been the doctrines chiefly insisted upon by those who have followed the apostles in "turning "the world upside down ?"-Have they been the points in

* Dedication of Sermon on the duty and manner of deciding religious controversies.

+ Ibid.