that side of the question, we now come to the other and opposite extreme of doctrine on this subject-an extreme, which is most correctly termed the Athanasian system; a system, which, if I do not altogether mistake the scope and teaching of holy scripture, has greatly overrated the character and dignity of the Son of God, high as that character and dignity are there confessedly made to stand.

And in entering on this portion of my subject, I am aware that I may have a great deal of strong, but honest, prejudice to encounter. I do not use the term in any invidious or offensive sense-in any sense, in which it will not, more or less, apply to all mankind. We know that the principles of our faith, the articles of our creed, whatever they may be, whether right or wrong, are generally imparted to us at a period of life when it is utterly impossible we should be able to judge, for ourselves, of their error, or of their truth. And if we never come thus to judge of them, by an honest and impartial comparison with the legitimate rule, humbly seeking on that comparison the guidance of the Spirit of God, we may possess what, in courtesy, may be termed an hereditary faith; but whether that faith be true, or whether it be false, it is, in such circumstances, nothing better than a compound of credulity and prejudice. I shall not suppose this to be the case with anything like a majority of

you; I wish it be not so with the majority of mankind.

These observations, which all of you can understand, and in which most of you, I dare say, will agree, are with me the fruit of personal experience. With me religion was long a matter of hereditary prejudice, and would have been so on any system: but it so happened, that I was brought up with the Westminster Confession and Catechisms among my hands. I was early taught to reverence all their decisions as of equal authority with my Bible. And I well remember the time when, on growing up, I first ventured, in conversation with my own honoured father, to hint that these were only the works of fallible men, I received from him such a look of utter astonishment, and such an earnest remonstrance, as contributed to clench my prejudices, and check my inquiries, for many years after. And though I have since, in some degree, and not without a long struggle, thrown off the trammels of early prejudice, and think I have discovered, by the light of scripture, that those venerated standards to which I have alluded, are not without various errors, chiefly of a speculative kind; yet, when I recollect the time and the circumstances in which they were produced, (a period when the human mind was but just emerging from the darkness of an old hereditary superstition,) I am only astonished that they shed in such purity the light of Christian

truth; and, with all their imperfections, I still reverence them as among the best of human productions;-but they will never again stand with me in the room of the Bible.

I am aware, too, that I have to contend, on this part of my subject, not merely with the honest prejudices which I have endeavoured to describe, but also with that which greatly serves to confirm those prejudices the authority of high names the names of some of the most respectable and venerable national churches in the Christian world. The Athanasian doctrine, which I am about to impugn as inconsistent with scripture, is held forth in the accredited standards both of the Church of Scotland and of the Church of England. I am satisfied, at the same time, that the Athanasian doctrine is far from acceptable to many of the clergy, and perhaps to a majority of the educated laity of both churches. But if that doctrine were perfectly acceptable to every individual connected with those churches, it would, to me, be no better authority for receiving it, than the universal consent of the Romish Church would be for believing the doctrine of purgatory, or transubstantiation. I cannot bow down to the authority of man in spiritual things, so long as I have before me the paramount authority of God. And I hope no Christian, no body of Christians, can be offended with me, merely because I feel it my duty

"to obey God, rather than men," wherever their authority may come into competition one with the other.

And here, in order to avoid all unnecessary offence, or the suspicion of any intended offence whatsoever, I desire it to be distinctly understood, believed, and remembered, that, as I do not attach myself to any party denomination in this inquiry, and utterly refuse to be called by any human or party name-so it does not enter into my design to give offence to, much less to quarrel with any church, or with any individual of any church, holding sentiments on this point different from mine. On the contrary, I would very much and deeply regret giving just cause of offence to any Christian. I have a true regard for all sincere believers in Christ, however they may differ on some speculative points. I have long respected, and ever will respect, the feelings of an honest mind, which cannot look upon this subject in the same light with me. And, especially, I feel an indescribable tenderness for those among you, my dear brethren, who come under this description. That feeling, I confess it, has hitherto withheld me from giving you any uneasiness upon a point of opinion, which, on whatever side it stands, ought, in my humble judgment, to be ranked among the nonessentials; and which, whether a difference be, or be not, known to exist about it, should not

therefore be allowed, so long as there is an agreement in the main and essential points, to interrupt the kindest affection, or the most sacred fellowship among Christians.

You will give me credit for sincerity when I say, that I have been, as it were, driven into this disquisition by the circumstances of the times, rather than drawn thereto by my own inclination. If I had regarded my views of this subject as essentially necessary to salvation, it would have been most criminal in me to have withheld from you the most explicit declaration of them. But I have not yet regarded them in that light. I do not think that an honest, unprejudiced view of the subject, on either side, in the least endangers salvation. And therefore, though fully persuaded in my own mind, I am not so anxious to make converts to my view of this doctrine, or to procure a perfect uniformity of opinion among you on a point respecting which there never has been any such thing, though highly desirable, if attainable-I am not so anxious in this matter, as, I confess, I am to be made instrumental, in the hand of God, in cherishing among you, and among all, so far as the sphere of my influence may extend, the spirit of love and of a sound mind-the spirit of peace and charity-the spirit of mutual toleration and Christian forbearance. I feel most anxious to promote these things; for these