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 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_[4] 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_;—yet that in Orthodox bosoms the Spirit of Christ may dwell, we are not the persons to deny.