it that he should speak to living men in the living language of to-day—not according to formulas that have long died out, or in terms that have long become extinct; and this specially may be said of Mr. Lynch, that as much as any one he realizes this great law, and does use language and illustration and argument familiar to the men and women of London in this latter day—that he does not cease to be a man when in the pulpit, and deal with abstraction rather than with real life. When Mr. Lynch began his ministerial career this virtue was rarer than it is now, and of this desirable result Mr. Lynch deserves, at any rate, some of the credit. Be that as it may, the writer has one other thing to say. It seems to him that these Thursday evening lectures of Mr. Lynch’s deserve a wide support. There are many in London who would be glad enough to attend. There are many living out of town who would find it worth while stopping an hour or two later on a Thursday evening. The service commences at a quarter past seven; and I believe generally Mr. Lynch takes some specific subject, such as “John Howe,” or “Bells,” or anything which seems to him notable. The writer heard also on the night in which he was there something about questions asked and answered; but on that he can say, as he knows, nothing. CHAPTER IX. THE UNITARIANS. “In the apostolical Fathers we find,” writes the Rev. Islay Burns, “for the most part only the simple Biblical statements of the deity and humanity of Christ in the practical form needed for general edification. Of those fathers Ignatius is the most deeply imbued with the conviction that the crucified Jesus is God incarnate, and indeed frequently calls Him, without qualification, God. The development of Christology in the scientific doctrine of the Logos begins with Justin and culminates in Origen. From him there proceed two opposite modes of conception, the Athanasian and the Arian, of which the former at last triumphs in the Council of Nice, and confirms its victory in the Council of Constantinople.” By the Ebionites Christ was regarded as a mere man. By the Gnostics he was considered as superhuman; but in that capacity as one of a very numerous class. The doctrine of the absolute unity of God, alike in essence and personal subsistence, was held by the Monachians, who are divided respectively into Dynamistic and Modalistic. As the latter held that the whole fulness of the Deity dwelt in Christ and only found in him a peculiar mode of manifestation, it was assumed that the natural inference was that the Father himself had died on the Cross. Hence to these heretics the name of Patripassians was applied by the orthodox. Sabellius, who maintained a Trinity, not of divine Persons but of successive manifestations under the names Father, Son, and Holy Ghost, was one of the chief Patripassians. The Arian controversy, as Dean Stanley shows, turned on the relations of the divine persons before the first beginning of time.