The case of Arian subscriptions was really part of a larger question. There were some who, without actually denying the _truth_ of the doctrine of the Trinity, doubted whether it was of sufficient _importance_ or clearly enough revealed to make it a necessary article of the Christian faith. These were sometimes called Episcopians, a name derived from one Episcopius, an amiable and not unorthodox writer of the seventeenth century, who was actuated by a charitable desire to include as many as possible within the pale of the Christian Church, and to minimize the differences between all who would, in any sense, own the name of Christians. The prevalence of such views in Dr. Waterland's days led him to write one of his most valuable treatises in connection with the Trinitarian controversy. It was entitled, 'The Importance of the Doctrine of the Trinity Asserted,' and was addressed to those only who believed the _truth_ of the doctrine but demurred to its importance. Waterland concludes this work, which is rather a practical than a controversial treatise, with some wise words of caution to those persons of 'more warmth than wisdom,' who from a mistaken liberality would make light of heresy. It is now time to close this sketch of the method in which this great writer--one of the few really great divines who belong to the eighteenth century--handled the mysterious subject of the Trinity. Not only from his profound learning and acuteness, but from the general cast of his mind, Waterland was singularly adapted for the work which he undertook. To treat this subject of all subjects, the faculties both of thinking clearly and of expressing thoughts clearly are absolutely essential. These two qualifications Dr. Waterland possessed in a remarkable degree. He always knew exactly what he meant, and he also knew how to convey his meaning to his readers. His style is nervous and lucid, and he never sacrifices clearness to the graces of diction. His very deficiencies were all in his favour. Had he been a man of a more poetical temperament he might have been tempted, like Platonists and neo-Platonists, to soar into the heights of metaphysical speculations and either lose himself or at least render it difficult for ordinary readers to follow him. But no one can ever complain that Dr. Waterland is obscure. We may agree or disagree with his views, but we can never be in doubt what those views are. Had Waterland been of a warmer and more excitable temperament he might have been tempted to indulge in vague declamation or in that personal abusiveness which was only too common in the theological controversies of the day. Waterland fell into neither of these snares; he always argues, never declaims; he is a hard hitter in controversy, but never condescends to scurrilous personalities. The very completeness of his defence of the doctrine of the Trinity against Arian assailants furnishes, perhaps, the reason why this part of his writings has not