For a long time the Unitarian sect did not grumble unduly, but set itself to promote the cultivation of reason and apply that to religion; to cultivate morality and apply it to life; and to demand the most entire personal freedom for all men in all matters pertaining to religion. Hence came its merits; they were very great merits, too, and not at all the merits of the times, held in common with the other sects. I need not dwell on this, and the good works of Unitarianism, in this the most Unitarian city in the world; but as a general thing the Unitarians, it seems to me, did neglect the culture of piety; and of course their morality, while it lasted, would be unsatisfactory, and in time would wither and dry up because it had no deepness of earth to grow out of. The Unitarians, as a general thing, began outside, and sought to work inward, proceeding from the special to the general, by what might be called the inductive mode of religious culture; that was the form adopted in pulpits, and in families so far as there was any religious education attempted in private. That is not the method of nature, where all growth is the development of a living germ, which by an inward power appropriates the outward things it needs, and grows thereby. Hence came the defects of Unitarianism, and they were certainly very great defects; but they came almost unavoidably from the circumstances of the times. The sensational philosophy was the only philosophy that prevailed; the Orthodox sects had always rejected a part of that philosophy, not in the name of science, but of piety, and they supplied its place not with a better philosophy, but with tradition, speaking with an authority which claimed to be above human nature. It was not in the name of reason that they rejected a false philosophy, but in the name of religion often denounced all philosophy and the reason which demanded it. The Unitarians rejected that portion of Orthodoxy, became more consistent sensationalists, and arrived at results which we know. Now it is easy to see their error; not difficult to avoid it; but forty or fifty years ago it was almost impossible not to fall into this mistake. Sometimes it seems as if the Unitarians were half conscious of this defect, and so dared not be original, but borrowed Orthodox weapons, or continued to use Trinitarian phrases long after they had blunted those weapons of their point, and emptied the phrases of their former sense. In the controversy between the Orthodox and Unitarians, neither party was wholly right: the Unitarians had reason to charge the Orthodox with debasing man's nature, and representing God as not only unworthy, but unjust, and somewhat odious; the Trinitarians were mainly right in charging us with want of conscious piety, with beginning to work at the wrong end; but at the same time it must be remembered, that, in proportion to their numbers, the Unitarians have furnished far more philanthropists and reformers than any of the other sects.