should bear witness unto the truth;”—he died that earth and heaven might unite their influences on the human soul treading an uninterrupted path to God, that its light might come from beyond the grave, and its hope from the peace of a world that is never troubled; and yet, alas! for the perversion—men are found to stand beneath the cross, and so far to mistake the spirit of the celestial sufferer, as to appropriate, to transfer to themselves, by an act of faith, its moral character, and to call themselves the redeemed of Christ. Surely there is a “practical importance” in the Unitarian controversy, if it warns men against these notions of substitution, these unspiritual views of Heaven and Christ. The worst of all delusions is that which turns us away from inward holiness, inward qualifications for Heaven, and holds out to our too ready grasp some foreign, some adventitious, and extrinsic hope. It is right that we should rely on God, for his strength is our strength, and his mercy _our_ supporting hope; it is right that we should love and look unto Jesus, for his influences are our spiritual wealth, and his path our bright and beaming way;—but where in Heaven or earth are we to rest at last, but in what God and Christ do for us, in the formed character of our own souls? And now shall I be told, that this is claiming Heaven on the ground of our own merits? And how often shall we have to repel that false accusation? If by this is meant, that we deem our virtues to be _deserving_ of Heaven, the charge of insanity might as well be laid against us, as that infinite presumption; but if it is meant that, to a holy spirit, and to a holy life, to a supreme love for the Right, the True, the Good, _and to these alone_, God, with a love that is infinite, has attached something of the blessedness of his own nature;—then we do hold this as the first and brightest of Truths, the very substance of the Gospel, the sublimest lesson of the Saviour’s life, shadowed by his death, only to be authenticated and glorified by his resurrection and ascension. I know of nothing so deeply sad as to witness the ministers of Christ appealing for support to the lowest parts of human nature—the fishers of men casting out their nets, that they may take into the drag the most selfish passions and fears—bribing over to their side the terrors and the weaknesses, to which, except through penitence and restoration, Unitarian Christianity dare not offer peace. Trinitarianism will not deal so justly and so strictly with sin. We are speaking of its tendencies; not of the forms it sometimes, nay we will say often, assumes in the higher and purer order of minds. It is true to the weaknesses of men; but false to their strength. It seems to many to save them _in_ their low condition, not _from_ it. It will not meet the soul, and tell it that there is no substitute for holiness, and that to move guilt from its punishment would be to move God from his throne. It takes