the seal of divine confirmation on his resurrection as the pledge of human immortality. He is then our Instructor in every doubt; our Consolation in every sorrow; our Strength in the griefs of life, and our Support in the fears of death. We see him in his own ennobling and sanctifying human nature, and by his impressive and vital energy sending out from him the power for its redemption. The character of God, as revealed in Christ’s teaching, and manifested by Christ’s life, in the Unitarian faith, is not only discerned with a clearer light, but commands a more sacred reverence, as well as a more willing love. He that hath seen me, says the Saviour, hath seen the Father. Now we believe this expression to be full of profoundest truth, if we receive it as a moral revelation; but orthodoxy reduces it to a mystical enigma, and robs it of meaning and of value. We discern God through Christ as a Father, universal, merciful, good, holy, and all-powerful. This we collect from the teachings of Christ; we could never deduce it from the teachings of Calvinism. If we turn to the teachings of Christ, we hear of a Father impartial and unbounded; if we turn to the teachings of Calvinism, we read of a God that, in any benignant sense, is but father to a few, and these few purchased by the agonies of innocence; if we turn to the teachings of Christ, we are instructed of a Father who is merciful, and that mercy is proposed to us as the most perfect object of imitation; if we turn to the teachings of Calvinism, we are told of a Father who properly cannot be merciful at all, for the good he gives has been purchased, and is the equivalent of a price; a Father, I repeat, whose good-will is paid for; the primary element in whose character, as drawn in many popular creeds and formularies, is a stern wrath, falsely called justice; the imitation of which, in the creature, would turn earth into a darker hell than ever theology visioned. If we turn to the teachings of Christ, we find in them a Father supremely good, holding towards all his creatures a benignant aspect; who, when his children ask for bread will not give them a stone,—who casts with equal hand the shower and the sun-shine; who rules in the heavens with glory, and in earth with bounty; who hears the raven’s cry as well as the Seraph’s song. If we turn to Calvinism we are informed of a Deity who has seen the ruin and the wreck of his own workmanship, and pronounced a curse over that which he did not choose to prevent; we are told that all creatures sicken under that original curse; that earth feels it to her centre; that it spreads a frown over heaven, and roars with a voice of destruction in the thunder and the tempest; that living creatures throughout all their countless tribes, suffer by it; that it pursues man from the first tears of infancy to the last pang of death. If we turn to the teachings of Jesus, we are taught that God is most holy; we are placed before that invisible Being who