We think, further, that in our views of God, of Christ, and of human nature, we have a peculiar encouragement for the personal virtues, a peculiar demand for individual holiness. We have already alluded to the force and distinctness with which we teach that the greatest work of Christ is in giving inward power, strength of purpose to the soul; and that there is no salvation except where the purity, the freedom, and the love of Heaven are growing in the heaven-bound heart; but we also recognize peculiar claims _upon us_ in the conviction which we hold so sacred that our righteous Father has created us with a nature capable of knowing and of doing His Will. Others may cast the odium of human sins upon human inability, and thus at last throw down their burdens at the door of their God; but as for _us_, we can only bow our heads in sorrow and ask the forgiveness of Heaven. We believe that God has united us by no necessity with sin; we deny altogether the incapacity of man to do the will of God; we feel that there are energies within us which, if but called out into the living strife, would overcome all the resistance of temptation; we hear a deep voice issuing from the soul and witnessed to by Christ, calling us to holiness and promising us peace;—and with God’s seal thus set upon our nature, and God’s voice thus calling to the kindred spirit within, why are we not found farther upon the path of Christ, and brightening unto the perfect man? For, alas! there is not only energy and holy motive in this lofty conviction, there are also the elements of a true and deep humility. If the glory of our souls is marred it is our own work. If the spirit of God is quenched within us, we have ourselves extinguished it. If we have gained but little advancement upon Heaven’s way, we have wasted and misdirected immortal powers. Elevation of purpose, and true humility of mind, the humility that looks upwards to Christ and God, and bows in shame, are thus brought together in the Unitarian’s faith, as they are by no other form of Christianity. I know it is said, with a strange blindness, that this doctrine of the incapacity of man to know and to do the will of God is rejected by Unitarianism because it rebukes our pride; but no—it suffers man to be a sinner without hurting his pride; it transfers the disgrace from the individual to the race; and that, on the other hand, is the humbling picture which represents our sins not of our inheritance but of our choice, the voluntary agent of evil degrading a spirit made in the image of God, pouring the burning waters of corruption into a frail though noble nature, until the crystal vessel is stained and shattered. “Preach unto me smooth things, and prophesy deceits,” is the demand of the less spiritual parts of man, and Trinitarianism is certainly the Preacher whose views of sin fall softly on enervated souls.