liberty?[39] I have contrasted the fundamental principles of Trinitarian and Unitarian Christianity, and, without entering into their peculiar tenets, I have shown that the practical tendency of Trinitarianism is to disunite the Church of Christ; to lead to Popery as the only known provision for doctrinal certainty; and to preach “another gospel,” which, to us at least, is no gospel at all, and has defaced the grace and glory of the original message. I have now to proceed to the particular views in which these principles respectively issue when applied to the examination of the Scriptures, and to contrast the practical tendencies of the distinguishing doctrines of Unitarian and Trinitarian Christianity. The Unitarians think that Trinitarianism, with all its dependent ideas, is not a system which the Scriptures would of their own accord naturally suggest to a free mind, examining them without prejudice or fear, in a spirit of confidingness in God and in truth; and that its peculiar set of notions are chiefly arrived at by inferences drawn from the Scriptures in the spirit of preconceived theories, and under the intimidation of priest-taught fears. We recognize nothing but the priestly spirit in all those systems whose cry is, “unless you believe this and unless you believe that, you cannot be saved;” and acknowledging no salvation but that of a spirit morally one with God and with his Christ, salvation from superstition, and salvation from sin, and salvation from unconfiding fears; and believing that all truth is one and from God, we confidently appeal, in confirmation of our scriptural soundness, to that great and independent test of Truth which is furnished by the moral tendencies of doctrines. I shall aim to show that Unitarianism has more power both with the understanding and the heart; that the Intellect which Trinitarianism has no resource but to disparage, and the Reason at which I lately heard, doubtless not without good reasons, such melancholy scoffs (for what can be more melancholy than to hear a man scoffing at Reason, and attempting to _reason_ men into a contempt for Reason?), that this Reason, our ray of the divine mind, _we_ enlist on the side of our religion and of our souls;—that the spiritual nature which Trinitarianism insults and scorns we contemplate with trembling reverence as made for holiness and for God;—and that the personal holiness and love, the Christ-like spirit and the Christ-like life to which Trinitarianism assigns a secondary place, and in disparagement of which it can stumble, as happened on a late occasion, on a condemnation of the Scripture law, that every man shall be judged according to his works[40]—this holy living and dying _we_ set forth as the very salvation of the sons of God, the very way of spiritual safety trodden by the Forerunner and the Saviour, even Christ the righteous.