Herod and Pilate, by whatever names they were called, have been ever ready to make friends together. On this fact I make no further comment. You will judge for yourselves whether it is characteristick of the spirit of truth, or of the spirit of error.

After all, it cannot be denied, that Orthodoxy, both in her doctrinal opinions, and her practical spirit, has been considered, in all ages, by Unitarians, and indeed by the children of this world generally, as austere, bigotted, and even intolerant. So it was, as every one may see from the New Testament, in the days of Paul; So it was in the days of Irenæus, Tertullian and Cyprian. So it was when the Waldenses exhibited their testimony in the cause of holiness, as well as of truth. So it is at the present day; and so it must be in the very nature of things. In the eyes of a dissipated and profligate child, the most affectionate parent who wishes to restrain and reform him, is an enemy to his happiness; his commands are unreasonable, and his controul hateful tyranny. In the view of the lawless invader of the publick peace, the conscientious and faithful magistrate, who loves and enforces

the principles of social order, appears an odious despot, a foe to all rational enjoyment. For this I know of no remedy, but the conversion of the deluded. When his eyes are opened, THEN and not before, he will see, that what he thought tyranny, was benevolent regulation; and what he loathed, as unfriendly to enjoyment, was most directly fitted to promote his temporal as well as his eternal happiness.

LETTER III.

Subject continued-Fourth prejudice,—against every thing Mysterious in religion-Fifth prejudice,—the Authority of Great Names.

CHRISTIAN BRethren,

I have not yet done with the Prejudices which set themselves in array against humble and candid inquiry on the subject in which we are engaged. Two more remain to be considered.

IV. The FOURTH which I shall mention is, the disposition in multitudes to REVOLT AT THE SUGGESTION OF ANY THING MYSTERIOUS IN RELIGION. This prejudice and outcry against MYSTERY, are among the weapons which Unitarians most frequently employ against Orthodoxy; and at which many who call themselves Orthodox are often perplexed, and at a loss to answer. The substance of the objection commonly made on this subject, may be thus expressed

"The term Revelation is only applicable to "those things which are made known, conse"quently which are brought down to a level "with our reason, that is, which may be com"prehended. What is not brought down to a "level with our rational powers, cannot be un"derstood, and of course, is no revelation to us. "Did the Gospel really contain doctrines above "reason, it would, so far, cease to be a divine "revelation. We may also safely conclude, that, "as the Gospel was originally preached to the 66 poor, and intended more especially for them; "as it is a revelation to babes in knowledge, it "cannot be supposed to contain any mysterious "or incomprehensible doctrine.. Nay, to be"lieve a doctrine which we cannot comprehend, "is impossible and absurd. We may say we "believe it; but we cannot really believe it, be66 cause we know not what it is. And if we say "we believe what we do not understand, we, in "fact, say we believe we know not what; and "how, in that case, are we either to explain or "give a reason for what we believe. It is im

possible. Where Mystery begins, faith and "religion end."

-The first remark which I have to offer on this reasoning, which, in truth, scarcely deserves to be called plausible, is, that if it prove any thing, it proves by far too much. It will banish from the list of credible things many articles of belief, which no man in his senses thinks of doubting, much less of rejecting. In fact, upon the principle of the reasoning just detailed, a man can believe nothing, or next to nothing; for, assuredly, there is nothing either in nature or in grace, either in creation or in providence, which he can fully explain. Mystery surrounds us; it besets our path, wherever we go; and on every subject that comes before our minds, physical or moral, after we proceed a very few steps, we are met by impenetrable mystery. The facts are indubitable, but the manner in which they exist as facts, the process by which they are brought about, and the reasons of that process, are alike wholly unknown. The truth is, it is only allowed to man in the present state to perceive effects; to observe facts; to arrange them in the best order, and to make the best deductions from them, that he can; that he may foresee how far similar effects may be expected in given circumstances, and thus be able

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