Amongst other wrongs to Christ, we are accused of taking away all motives of love to him. It may be fair, then, to ask, for what do Trinitarians love him? And it may be also fair to ask, what is it in him that moves their affections which may not equally move ours? They cannot love Christ the God in the same sense or on the same grounds on which they love Christ the man. For what, then, do they love Christ the man, or Christ the mediator, for which, in that aspect, we may not love him as deeply and as truly? Is it for his many and great labours? On even the orthodox doctrine, these were the toils of the manhood and not of the godhead. Is it for his sufferings? The God could not suffer, could not be weary, could not be persecuted, could not die, could neither be hooted nor crucified; if, therefore, all the strongest motives of love to Christ be founded in his humanity, then I assert we have all these motives. On any supposition, it was not the second person of the godhead that bent his bleeding head on Calvary, it was the _man_ Christ Jesus. If it be said that Unitarian views do not move the heart, we have only with sorrow to confess, that no views of Christ’s nature or character move us practically as they ought; and for the small results which his doctrines have produced amongst us, we, with others, have reason to bend down our heads in deepest humiliation: but we solemnly deny that our convictions about Christ have any tendency to produce such an effect. In the case of wrong, the fault is in ourselves, and not in our doctrines. II. Having thus explained our views on Christ as a man, I shall occupy the remaining part of this discourse by stating, as briefly as I can, the difference between Trinitarians and ourselves on his character as a mediator. What are the religious needs of man? says the Trinitarian. Consequently, What is the office of the Messiah? If we take the Calvinistic scheme, and at present that is the most popular, the reply would be, or should be, thus:—There is a decree of eternal election and reprobation by which millions, before the foundation of the world, were destined to be saved or lost. The numbers were fixed, and could neither be enlarged or diminished. For the salvation of the elect, and these only, the second person in the godhead became incarnate: them he purchased with his blood, and the rest were left to perish. The elect entered into life with the seal of predestination on their birth, redeemed, to be justified, to be sanctified, and finally to be glorified. _The remainder_ came into the same life burdened with the imputation of a sin committed centuries previous to their existence. Foredoomed to perdition, overpassed by the Father, and disregarded by the Son, and unvisited by the Holy Spirit, they die in their sins, enter on their predetermined destiny, and, to use the tremendous language of the Athanasian Creed, “perish everlastingly.”