other, justified them in writing. We confess that we had prepared ourselves for a careful attempt, on their part, at repairing whatever further inquiry, and, we may say without presumption, the close scrutiny of an opponent, had shown to be weak or imperfect in their previous labours,-a last effort to present again the edifice of their faith in what they deemed its most favourable lights, accompanied by a corresponding attempt to shake the foundations of Unitarian Christianity. They have thought themselves, however, sufficiently strong already, to be able to throw away this last opportunity. They deem the work already done, and that they have earned the right, without further addition or defence, to entitle their Lectures "Unitarianism Confuted."

By their own act they entered with us into this Controversy; they repeatedly recognized us during its continuance as the persons whom they were opposing, and whose Theology they had undertaken to refute ;— yet our careful and respectful examination of their views, and statement of our own, have not been able to win from them one word either of notice or reply. However low their opinion may be of us, as of antagonists beneath their consideration, yet surely in an attack on Unitarianism in Liverpool, we are the persons whose views and influence they had most occasion to correct; and if no more respectful feeling, mere expediency, a regard for their own designs against Unitarianism, would seem to require some examination of

the arguments and doctrines of those who are its Ministers and interpreters in the place, where this attempt at its overthrow has been made.

In abandoning this last occasion of a careful and elaborately strengthened restatement of their case, we confess they have disappointed us. Nor do we believe that even that part of the public which has most sympathies with them, and would most rejoice in their success, will contemplate the omission without surprise.

The origin and history of this Controversy is sufficiently detailed in the annexed Correspondence. It will there be seen how our desire for a really close and decisive examination of the several points at issue between us has been evaded: our reverend opponents would not admit of any controversy of which declamation was not to be the instrument.

We have already stated at the opening of this Controversy, that we did not enter into this discussion for the sake of a Sectarian triumph, but in the more Christian hope of exposing and checking the Sectarian Spirit. To exalt the spiritual character of Faith above the verbal and metaphysical,-to unite mankind through their common love and acceptance of Christ's goodness and of Christ's God,-to make his Church one by their participation of one spirit, even the spirit of the life of Jesus,-has been our highest aim, not only on this particular occasion, but throughout all our Ministry. We acknowledge it to be an aim that, indirectly at least, is destructive of "Orthodoxy," that

C

is, of "the supposed attainableness of Salvation only by one particular set of Opinions,"-for if the love of Christ's God, and the prayerful seeking after Christ's goodness are sufficient to place us on the way of everlasting Safety, then the question is virtually decided, for no man will follow Orthodoxy gratuitously. It is necessary to set it forth as the only escape from Hell,else no man would burden himself with it. And thus Orthodoxy is condemned to be damnatory. Intolerance is the very condition of its existence. Cursing is its breath of life. Let it acknowledge that the pure heart, and the pure life, and the spirit of faith in God, may save a soul from death, and Orthodoxy will have dissolved itself, for nothing but the last necessity, the attainableness of safety by no other means, could justify its existence. A damnatory Creed must be an essential of Salvation; -else it is the greatest impiety possible to conceive. Was it, then, the intention of Jesus to establish a certain Creed breathing curses against all who do not think* alike,—however they may love and live? Alas! why, then, was not that merciful being as distinct as the Athanasian Creed? If Jesus had been charged with the delivery of an exclusive Creed, as the only instrument of Salvation, would he have veiled it from the eyes of those he came to save? Need we pursue the argument further? Orthodoxy is not Christianity;

* "He therefore that will be saved, must thus think of the Trinity." Athanasian Creed.

-yet that in Orthodox bosoms the Spirit of Christ may dwell, we are not the persons to deny.

What interest or value can these disputations have for beings whose main business in this world is, in the prospect of a coming world, to conform their souls to the image of the heavenly model, to Jesus the pattern of citizenship in the new Heavens and the new Earth wherein dwelleth righteousness ! "Whilst we are wrangling here in the dark," says Baxter, "we are dying, and passing to the world that will decide all our Controversies, and the safest passage thither is by peaceable holiness." Whilst we are struggling for points, of which we know little or nothing, hearts are dead or perishing. Whilst we are battling for our conceits, we are all of us unsound within, not right with God, and falling away from the true service of our great master. Whilst proclaiming in Sectarian eagerness, "Lo, Christ is here," and "Lo, Christ is not there,"-none of us are sitting at his feet, and submitting our souls and passions to his yoke. Whilst we are falling out by the way, in vain his heavenly invitation is addressed to our unquiet hearts-" Come unto me all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."