Religion, we maintain, was made for man, and not man for religion. The mediator, therefore, which we require, is one who would guide and not confound our nature; who would ennoble but not perplex it. We would look for a mediator by whom we should receive the light and truth of God and heaven to our souls. We need to see the capacities, the duties, and the destinies of our kind, in one who is perfectly, but yet simply, of ourselves. Our sorrows, our sufferings, and our darkness, we regard as but so many reasons why our Redeemer and Saviour should be entirely of our own kind. We require one who would manifest to all that God is really interested in us. We require one who would show that we are not shut out from communion with the infinite, the invisible, and the future. We require one who would correct our evils, and yet resolve our doubts. We require one who could sympathize with our weakness. We require one who would show us of what our nature is capable, and thus flash upon us the guilt of our deficiencies, or inspire us with the hope of advancement. We are feeble, and need strength; we are tempted, and need support. Jesus proves to us that the strength is in us, if we use it; and that the support is at hand, if we choose to apply it. In our transgressions, we are but too much inclined to yield to, or justify ourselves with, a guilty sophistry; but our views of Jesus leave us no room for such delusion. Whilst Trinitarianism places most of our religious wants afar off and outside us, Unitarianism fixes them within us. Whilst Trinitarianism demands a Christ which shall reconcile God to us, Unitarianism holds a Christ which shall conform us to God:—to us his word and work is a spirit of life, his word and work to them but dogma or mystery. Upon our views, Christ is properly a mediator; on those of orthodoxy, he can bear no such character: compounded of Deity and humanity, he is truly of neither. It is said that we have no need of Christ; that, in fact, he has no purpose in our system; that he might be taken from it without creating any loss. We maintain the contrary. We maintain that Christ is our all in all; that he is the impersonation of our religion, that he is bodily our Christianity. Whilst others principally regard him in the retrospect, we have him as a present and a living reality. Whilst others trust him for what he has done, we love him for what he was. Whilst others make his nature the subject of hard and abstruse dogmas, we hold it forth as the subject of affectionate contemplation. Whilst others propose faith, we propose imitation as the greatest virtue. We look upon him as the Instructor in our moral doubts; the enlightener of our ignorance, which, in so many cases, press down our hearts respecting the general course of Providence and our future destiny; of our ignorance respecting God, and all that belongs to the future, the Past, and the Invisible.