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    tiee , Mr . Fuller has quoted a remark of Watts , that written forms of prayer are like letters written to the Almighty , and then read to him . This may be wit , but it is not argument . The sole question is , which mode may do most good to th «

    txiind , or whether different persons should not adopt that insthod which they esteem best | itted to promote their improve ^ itient . besides , Mr . Fuller should have known ( an , d , if he had known , he should have acknowledged ) that VVatts has urged ^ and well urged , as much against as for extemporary prayer ^ 4 nd in favour of forms * Even Mr . Orton himself , though ^ e esteemed and admired Mr , Fawcett * s devotional talents , allows

    that his spirits were quite jaded with the length of his pastors prayers . This may be called an abuse , or , at least , net a necessary consequence of extemporary prayer : but they who pray or preach without notes are seldom aware how long tliey are , or that whilst they are displaying perhaps the most wenr * clerful powers , they may be wearying their audience with th < unreasonable length of their performances .

    Another error seems to pervade not-only the whole of Mr . Orton's letters , but the writings of most called evangelical and practical authors , and to be allowed even by thas ^ of more liberal and rational opinions . Works containing his seiitiments are often exclusively denominated serious . When indeed a change has been wrought in any opinions , especially of a relit

    gious nature , they who have exposed error have often represented it in a ridiculous point of view . There r& also a natiira ! propensity to ludicrov ^ vivacity in . those who have seen feason to surrender the sentiments of their ancestors . Thus Luther

    indulged in the most contemptuous and sarcastic reflections upon the notions and characters of those from whom he dissented ; but many of his followers have adopted a more serious mode of argument and controversy . Some Unitarians , so called , may thus have opposed their antagonists in a light an $ volatile manner ; but in their general and leading principles there is nothing which is not as serious , practical , and solemn ,

    as those styled the most orthodox modes and sentiments possess . That man must depend upon himself to clo the will of God- —that he cannot reasonably expect the divine assistance , unless he use his own best endeavours—that only virtue and piety can savfe and bless him , &c . are ideas and principles as serious ,,

    as practical , as solemn , as can elsewhere be found . It may , therefore , reasonably be questioned , whether it i $ not as absujrd to allow that Unitarianism is not serious , as it is in its Adversaries to make the charge . ; In fact , instead of reproaching one another on account of their respective differences in opinion , it might become Chris *

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    466 * Remarks on Orions Letters .

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• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1806, page 466, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1728/page/18/