searches the heart, and sees it in its last recesses. Thus piercing to the very source of action, Christ makes guilt and holiness inward and personal, inflicts on the criminal the full penalty, and secures to rectitude its great reward: covering the one with moral hideousness, and the other with exceeding beauty. If we turn to the teachings of Calvinism, sin is contracted by imputation, and righteousness is acquired by imputation also. The lost endure the penalty of guilt in their own persons, the elect endure it by substitution, in the person of another. If we turn to the teachings of Jesus, we have a Father whose power is infinite as his goodness, in which we trust for the redemption and perfection of the universe. If we turn to the teachings of Calvinism, we see God consigning a vast portion of his rational creation to eternal sin and misery, and therefore, if we would save his benevolence we are constrained to sacrifice his power. Christ, Saint Paul declares, is the image of God; but if the Father be the avenger, and Christ the victim, he is not his image, but his contrast, and then our souls, instead of ascending to God in love, turn from him, and fix all their sympathies on Christ. As Unitarians apprehend him, we conceive him in perfect union with the Father, imaging, with resplendent sweetness, the attributes of his Father’s character. In the compassion, in the benevolence, in the purity, and in the miracles of Christ, we have revealed to us the goodness, the holiness, and the power of God; upon the calm and gracious countenance of Jesus we may read the glory of God, and, as in a stainless mirror, behold the scheme of his providence.