III. It is stated (p. xv.), that we “utterly deny” “the eternity of punishments,” without adding _what we have added_, that the moral consequences of actions _are eternal_, and that in its influence on character and progress, the retribution of every evil thought or deed _is everlasting_. What we _do_ deny, as the blackest misrepresentation that can be conceived of the God of Providence, whose glory it is to lead his children to Himself, is the horribly distinct statement of their own “General Preface”—“_that the sufferings of the lost are not intended for their amendment, but as a satisfaction to divine justice, when the hour of pardon shall have passed away_.” (p. xv.) Is this the Religion, and this the God, of Love? These are the men who make the Unbelief of which they afterwards so blindly and bitterly complain. If such was Christianity, unbelief would be a virtue, a prompting of devotion, a protest on behalf of God. IV. Our doubt as to the existence of, or necessity for, an external Devil, permitted by God to ruin the souls of men, has been converted to two uses in this Preface;—first, as manifesting that we are ourselves under the power of the subtlest device of Satan, who has concealed from us his existence, that he might lead us captive at his will; and, secondly, that though denying the existence of Satan, we are yet ourselves the emissaries of Satan; for that as the Devil tempted Eve, and our Lord himself, by perversions of the Word of God, so Unitarianism, by its interpretations, is his present instrument,—in fact, Satan himself tempting the world by the word of God, as of old he tempted Eve and Christ. (pp. xv. xvi.) We leave this matter to the judgment of men whose sense of propriety and decency has not been borrowed exclusively from the influences of a dogmatic Theology. V. It is said of us (p. xvi.), contrary to our own most distinct averment in this very Controversy, that “according to the theologians of this unhappy school, it seems to be almost a fundamental rule, that no doctrine ought to be acknowledged as true in its nature, or divine in its origin, of which all the parts are not level to human understanding: and that whatever the Scriptures teach concerning the counsels of Jehovah, and the plan of his salvation, must be modified, curtailed, and attenuated, in such a manner, by the transforming power of art and argument, as to correspond with the poor and narrow capacities of our intelligence.”