The Unitarian teachers by no means profess to absolve their followers from the unbending strictness of Christian morality. They prescribe the predominant love of God, and an habitual spirit of devotion: but it is an unquestionable fact; a fact which they themselves almost admit, that this class of religionists is not in general distinguished for superior purity of life; and still less for that frame of mind, which, by the injunction "to be spiritually, not carnally, minded," the word of God prescribes to us, as one of the surest tests of our experiencing the vital power of Christianity. On the contrary, in point of fact, _Unitarianism_ seems to be resorted to, not merely by those who are disgusted with the peculiar doctrines of Christianity; but by those also who are seeking a refuge from the strictness of her practical precepts; and who, more particularly, would escape from the obligation which she imposes on her adherents, rather to incur the dreaded charge of singularity, than fall in with the declining manners of a dissipated age. Unitarianism, where it may be supposed to proceed from the understanding rather than from the heart, is not unfrequently produced by a confused idea of the difficulties, or, as they are termed, the impossibilities which orthodox Christianity is supposed to involve. It is not our intention to enter into the controversy:[127] but it may not be improper to make one remark as a guard to persons in whose way the arguments of the Unitarians may be likely to fall; namely, that one great advantage possessed by Deists, and perhaps in a still greater degree by Unitarians, in their warfare with the Christian system, results from the very circumstances of their being the assailants. They urge what they state to be powerful arguments against the truth of the fundamental doctrines of Christianity, and then call upon men to abandon them as posts no longer tenable. But they, who are disposed to yield to this assault, should call to mind, that it has pleased God so to establish the constitution of all things, that perplexing difficulties and plausible objections may be adduced against the most established truths; such, for instance, as the being of a God, and many others both physical and moral. In all cases, therefore, it becomes us, not on a partial view to reject any proposition, because it is attended with difficulties; but to compare the difficulties which it involves, with those which attend the alternative proposition which must be embraced on its rejection. We should put to the proof the alternative proposition in its turn, and see whether it be not still less tenable than that which we are summoned to abandon. In short, we should examine circumspectly on all sides; and abide by that opinion which, on carefully balancing all considerations, appears fairly entitled to our preference. Experience, however, will have convinced the attentive observer of those around him, that it has