I would make the same inference on another consideration. There has been no sect, probably, whom the world would more readily agree in calling austere, puritanical, and of the stricter sort, than the Pharisees of old, and yet our Saviour gives us no flattering picture of their morals or piety. Why may not the words have the same meaning, when applied to a modern sect, whether composed of Calvinists, or those of any other faith? Do you reply, that the Pharisees were hypocrites and pretenders, thinking more of outward appearances, than of inward purity? That is true, and it is the very reason why we call them austere and puritanical. No one would apply these epithets to the Apostles. But why not, except that their sincerity and piety were never doubted? If it had always been thus with all christians, if there had never been any one, qui aliud est, et aliud simulat, the use of these words, which you think an indication of the superior morals of Calvinists, would never have been known.

LETTER V.

Doctrines of Eternal Punishment, and Annihilation.

SIR,

BEFORE I enter on the immediate subject of this letter, allow me to offer a few remarks on one or two other particulars, embraced in your charges against the morality of Unitarians.

You say, they teach that the various exercises of mind, supposed by some to be essential to piety, are mere dreams of enthusiasm. This is so vague a charge, that it hardly admits of a formal reply. What you would have your readers understand by "the various exercises of mind,” which you mention, they are left to conjecture. To meet such a statement, it were irrelevant and useless to produce argument.

Unitarians believe piety to be a rational and operative principle, founded on a knowledge of God, of his will, and of his requirements. The piety, which they preach and strive to cultivate, is various in its character and objects. It is a devout and impressive sense of the majesty, goodness, mercy, and holiness of God. It fills the mind with serious meditations on the divine perfections, and the divine laws, and not only rules in the understanding, but penetrates the heart and kindles the affections. The pious mind will feel grateful for the blessings it receives, and find

its liveliest joy in pouring out thanksgivings and praises to the author of all good. Especially will it glorify his name for the way of salvation, which he has granted through his Son Jesus Christ. It will always have an impressive conviction of the unceas ing presence of God, and be humbled with a sense of its own dependence and weakness. Unitarians think it also an essential part of piety, that they should strive to imitate the example of the Saviour in all things. While they love God, they desire to love his rational creatures, to treat them as brethren, respect their sincere professions, refrain from judging them harshly, or denying them the rights and hopes of christians.

They believe charity a very important branch of piety.

The man, who is ready to listen to the whispers of malevolence, raise the voice of detraction, or hurl the weapons of denunciation, gives no convincing testimony in their view, that the pride of his own heart is subdued, or that he has the temper of the Gospel. In few words, Unitarians preach a piety, which is intended to engage the heart, soul and strength in a sincere love and service of God, which shall restrain all the unhallowed desires and wayward inclinations, which shall make men acquainted with the deceitfulness and vanity of their own hearts, and clothe them with a deep humility, sorrow for their sins, and unfeigned repentance-which shall open the channels of benevolence and kind feelings towards their fellow men, direct their steps in the ways of Christ, raise

their minds and conversation to heaven, and prepare them for the future good pleasure and holy service of God.

It is an evil report to say, that Unitarians are averse to any "exercises of the mind," which embrace these objects. Whatever ministers to true holiness in others, they joyfully commend, and would desire to imitate; and I deny that they are ever accustomed to attribute any thing to enthusiasm, which is obviously connected with a pure intention and a holy life. When we see persons fond of trumpeting to the world the extraordinary merits of their own piety, eager to scatter in the ears of the multitude the raptures of their indescribable exercises, loud in proclaiming themselves the peculiar favourites of heaven, clamorous in revealing the ecstacies with which their hearts are daily and hourly visited, and busy in drawing lines of distinction between themselves and others, whom, in the excess of their christian charity, they assign to lower ranks in religious faith, attainments, and purity, however sincere and ardent they may be in their endeavours,-whenever we see such persons, experience has taught us, that we ought to be prepared for more of spiritual pride and self complacency, than of unfeigned piety, true holiness, or the heavenly spirit of the meek and lowly Jesus. We are unwilling to allow, that we have been heedless observers, and we frankly confess, that we have seen no persons more barren in the genuine fruits of religion, than those who make the loudest professions, talk the most of secret and invisible com

munications, and weary the world with endless details and incidents with which no one has any concern but their own souls and their God.

We have never discovered, that the dispositions of such persons have borne any uncommon marks of conformity to the will of God, that they were ready to make any extraordinary sacrifices in the divine service, or were more abstracted than others of humbler pretensions from the absorbing interests of the world. Show us the holy man of God, whose life is the transcript of his mind, and you will point to one, who communes with himself, who is an humble, silent worshipper, content to let the warmth of his zeal be felt through the medium of his good affections, and his religious impressions be seen in the tenour and unvarying rectitude of his life.

You next charge Unitarians with preaching, that the strictness and seclusion from fashionable amusements, such as the theatre, the ballroom, and the cardtable, which some inculcate, are uncommanded austerities, and being "righteous overmuch." This charge, though more definite, is as groundless as the one just considered. I acknowledge that our preachers do not often so far forget themselves, or the sacred places in which they stand, as to preach about theatres, cardtables, and ballrooms. It is hoped and presumed, that few of them are so insensible of the solemnity of the occasion, and of the nature of their religion, as to profane the holy sabbath of God in his sanctuary by going into the haunts of dissipation, idleness, and vice, to find topics, and select images, for