16 
 
 '' Standing still is idle folly, 
 
 Going backward is a crime : 
 None should patiently endure 
 Any ill that he can cure ; 
 
 OxVWARD ! keep the march of Time. 
 Onward ! while a wrong remains 
 
 To be conquer'd by the right ; 
 While Oppression lifts a finger 
 
 To affront us by his might : 
 While an error clouds the reason 
 
 Of the universal heart, 
 Or a slave awaits his freedom, 
 
 Action is the wise man's part: 
 
 " Lo ! the world is rich in blessings — 
 
 Earth and Ocean, flame and wind. 
 Have unnumber'd secrets still. 
 To be ransack'd when you will, 
 
 For the service of mankind ; 
 Science is a child as yet. 
 
 And her power and scope shall grow, 
 And her triumphs in the future 
 
 Shall diminish toil and woe ; 
 Shall extend the bounds of pleasure 
 
 With an ever- widening ken. 
 And of woods and wildernesses 
 
 Make the homes of happy men. 
 
 '' OxYWAED ! — there are ills to conquer. 
 
 Daily wickedness is wi'ought. 
 Tyranny is swoll'n with Pride, 
 Bigotry is deified. 
 
 Error intertwined with Thought, 
 Vice and Misery ramp and crawl ; 
 
 Eoot them out, their day has pass'd : 
 Goodness is alone immortal ; 
 
 Evil was not made to last : 
 Onwaed ! and all Earth shall aid us 
 
 Ere our peaceful flag be fmi'd."— 
 And the preaching of this Preacher 
 
 Stirs the pulses of the world. 
 
 By the Author of this Discourse : 
 
 Christian Congregation : A Discourse ... ... ... 1,1 
 
 E : ITS Causes AND Cure : A Lbcture ... '* '** *** 0',' 
 
 Beth-Birei Congregational Magazine : published every month ... id 
 Irish Iruth-Seekkr : Complete : 433 Pages ... ... ... od 
 
\^^ 
 
 ^K^H ot- ^mcey^ 
 
 CHARACTERISTIC 
 
 V 
 
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 A. 
 
 CHRISTIAN UNITARIANISM: 
 
 A SERMON 
 
 PREACHED BEFORE 
 
 THE MEMBERS OF THE WARWICKSHIRE UNITARIAN TRACT 
 SOCIETY, AT THEIR ANNUAL MEETING, AT CRADLEY, 
 
 24Tn AUGUST, 1859. 
 
 BY ^^" 
 
 THE REV. DAVID MAGINNIS. 
 
 PUBLISHED BY REQUEST OP THE SOCIETY. 
 
 LONDON: 
 
 E. T. WHITFIELD, 178, STRAND. 
 BIRMINGHAM: GREW & SON. 
 1859. 
 
WAEWICKSHIEE UNITAEIAN TRACT SOCIETY, 
 
 At the business-meeting of the Society, held at the close of the service, — 
 Feank Eyers, Esq., in the chair, — it was moved by the Rev. Stephen- 
 son Hunter, of Wolverhampton, seconded by the Rev. Samuel Bache, 
 of Birmingham, and unanimously resolved, — 
 
 That the best thanks of this Society be offered to the Eev. David Maginnis, for the 
 truly Christian and eminently instructive Discourse with which he has favoured the 
 Society this morning ; and that he be requested still farther to favour the Society 
 with the Sermon for publication. 
 
 SAMUEL BACHE, Secretary. 
 Cradley, August 24, 1859. 
 
CHRISTIAN UNITARIANISJI 
 
 Wherefore by their fruits ye shall kxow them.'*— il/a^^. vii 20. 
 
 The value of a System of Religion is, necessarily, largely affected by its 
 practical influences. In abstract science we could not admit utility as a 
 test of truth. In every department of human inquiry, indeed, we should 
 be prepared, even though unable to discover their uses, to receive whatever 
 doctrines are supported by evidence in all other respects adequate. At the 
 same time, it will be readily conceded that, in regard to a system designed 
 for man's guidance in the concerns of duty, its influences on the heart and 
 conscience must enter largely into the consideration of its importance. If, 
 on examination, we should find such system either devoid of beneficial in- 
 fluences, — its doctrines so subtle and fanciful as to be most difficult of 
 comprehension, and, when comprehended, to be powerless for good ; or 
 absolutely injurious, calculated to weaken, rather than strengthen, moral 
 obligation, we should be compelled to condemn it ; and, especially, in the 
 latter case. The law of life that fails to promote good morals is, necessarily, 
 inadequate : that which is hostile to morality challenges, and should receive, 
 the strongest reprobation. 
 
 How stands our Liberal Christianity in these respects ? ; As a system 
 of religion and morals, what is its value ? As a law of life, is it adequate ? 
 Is it suited to man's condition? Is it calculated, in any high degree, to 
 promote God's glory and man's well-being ? Should our faith be wanting 
 in these respects, nothing can compensate for the defect. An importance, 
 consequently, attaches to the subject suggested by these questions, which 
 not merely justifies, but demands for it, a full investigation. The present 
 Discourse, therefore, I devote to a consideration of some of the charac- 
 teristics of that system of doctrine which we embrace, with a view to shew 
 its great positive merits, and, relatively, its superior practical influences, as 
 a system of religion and morals. 
 
 I. In the first place, Christian Unitarianism is eminently Rational. 
 It addresses itself to the Reason — to the intellectual and moral nature of 
 man. It does not seek to compel assent to its teachings. ^ Its every doc- 
 trine, with the evidence on which it rests, it freely submits to the most 
 searching investigation. With the Apostle, it exhorts and entreats men to 
 
'prove all things," to test its teachings all, and "holdfast" only "that 
 ^hich is good." 
 
 Man has been constituted a rational being, and, as such, he is, there- 
 ore, entitled to be regarded and treated. The great Creator has conferred 
 eason upon him, that he may be adequate to enlightened conduct in the 
 ifairs of life ; and, usually, in such concerns, to reason the appeal is ever. 
 Lnd Unitarianism, in subjecting its doctrines to the investigation and 
 ecision of reason, adopts an eminently rational method, — a method not 
 jss reverential than rational ; for it recognises reason as a divine gift, and 
 pplies it to its highest use. In the process there may be error, or even 
 ailure ; but that the attempt should be made, that reason should be exer- 
 ised to the utmost, to learn the will divine as contained in the works, 
 rovidence, and word of God, results, necessarily, from man's constitution, 
 n appealing to reason, therefore, we hold that Unitarianism merely does 
 t^hat every system of religion should do that claims to rest in any large 
 egree on the divine law. 
 
 That a system of religion and morals addresses itself to the reason, 
 nay seem small cause for high commendation : and such, indeed, it would 
 )e, were it not so rare an attribute of prevailing systems. Turn from our 
 )wn to whatever Church you will, in all broad Christendom, and you will 
 ind that, in matters of religion, to reason a very subordinate place is 
 Lssigned, if admiitted to a place at all. The chances are, you will hear it 
 ■eviled and repudiated as carnal, proud, deceitful. In all subscribing 
 IJhurches it is required to yield obedience to the authority of the creed, 
 -t is peculiar to Liberal Christianity, that it submits its creed to the 
 icrutiny of reason. And w^e hold that, under these circumstances, it is no 
 ;mall commendation of our Church, that it alone fully recognises the 
 function of reason in the sphere of religion. 
 
 The practical influence of this characteristic of our faith must be very 
 ;onsiderable, both upon its professors and also upon the members of other 
 Churches. It is scarcely possible that men should not be more rational in 
 conduct as they become more rational in thought. There may not always 
 3e that close connection we could desire between right-thinking and right- 
 loing ; at the same time, it is only on the foundation of divine law, rightly 
 ipprehended, that a solid and enduring character of virtue can be raised : 
 ill else is but " wood and hay and stubble." 
 
 In its action upon other communions, the influence of our faith is 
 idmitted.* I do not mean in making proselytes to our Church. It does 
 lot seem that, practically, the reasonableness of a Church's doctrine is any 
 y-uaranty of a Church's popularity. It would rather seem, that the more 
 nysterious and unintelligible a system is, the more acceptable it is likely to 
 3e. In numbers our Church has not increased largely. Nor do I expect 
 hat it ever shall. Not that I have not faith in our principles. I have 
 'aith in them the fullest. I see in them the conditions of a Church Uni- 
 versal. It appears to me, however, that existing Churches will gradually 
 
 * The British Qiiarterli/ admits that though modern Unitarianism "has not added 
 nnch to the bulk of avowed Unitarians, it has done much as an influence. As a com- 
 plexion of thought, tending to affect the opinions of reading men, it is widely difiused." 
 
advance towards us by their own growth and development. Proselytes 
 from other denominations will, no doubt, continue to be added to our 
 Church. But its success is not to be measured by the number of its con- 
 verts. Its work seems to be to rationalize rather than proselytize. In the 
 exercise of that function it has already made itself felt. It is notorious 
 that the orthodoxy of the present day is much more rational than the 
 orthodoxy of five-and-twenty years ago. Its advocates have changed their 
 ground ; and generally, — at least the more educated, — aim at making their 
 defences rational and philosophic. The increased enlightenment of the 
 times demands this. And to that enlightenment the principles of our 
 Church have contributed largely. The most influential portion of the 
 literature of the day, from the cheap weekly publication to the elaborate 
 quarterly, is deeply imbued with those principles, whilst they are, at the 
 same time, leavening all the Churches of the Reformation. In these results 
 we have the assurance that the Churches are not insensible to the appeal 
 to reason : we have, also, the earnest, the pledge, of further progress ; and, 
 consequently, look forward hopefully for the time when reason shall be 
 generally recognised in its highest function as the heaven-ordained inter- 
 preter of the divine will. 
 
 From the characteristic of our faith we have been noticing, some 
 corollaries of considerable importance may be deduced. 
 
 1. In its doctrines, it must be easily understood. To be rational it must 
 be intelligible. This is necessarily an important requisite in any system 
 intended for general reception. In puttin"^ forward this claim for Liberal 
 Christianity, it must not be inferred that I mean to assert that it disallows 
 all that it cannot comprehend. Were we to believe only in what we fully 
 comprehended, we should believe in nothing. We are surrounded by 
 mysteries we cannot fathom. Life, death, vegetation, existence, thought, 
 the soul, eternity, God, — who can understand these ? No, not mysteries do 
 we refuse to believe in ; but attempted solutions thereof, that are self-con- 
 tradictory and absurd, — opposed to that reason which God has given to 
 guide us in the acquisition of wisdom. 
 
 2. In spirit, Unitarianism must be perfectly tolerant. To be rational, a 
 system must be tolerant. Looking out upon society, it discovers endless 
 variety of intellectual capacity, subject to as various influences. And it 
 were in the highest degree irrational to expect aught else than endless 
 variety of experiences, and, consequent thereon, of modes of thinking, of 
 opinion. Our Church, moreover, affirms the right of private judgment ; 
 and, consequently, it were the height of folly to be angry with those, who, 
 in the exercise of that right, have arrived at conclusions difi"erent from our 
 own. We do not, therefore, feel at liberty to set up our own convictions, 
 however sound and important we may deem them, as an orthodox rule for 
 others. We have no church-list of fundamental articles, of saving 
 dogmas, profession of which we make necessary to church-membership. 
 Amidst *' diversities of gifts," we aim at securing — not uniformity of 
 opinion, but — " unity of spirit." 
 
 Such, then, are the nature and tendencies of the first characteristic of 
 our system of faith. It appeals to the reason. It recognises the function 
 
 a2 
 
of reason in religion, so generally ignored or disparaged by popular theolo- 
 gies. It tends to rationalize thought, simplify doctrine, and promote 
 toleration. 
 
 II. In the second place, Christian Unitarianism is distinguished by 
 its doctrine of the Fatherly Character of God. Not that orthodox 
 Churches deny that doctrine : it is set down in their creeds and articles 
 for belief, — but with such limitations as leave the heart and conscience 
 unsatisfied. But in Liberal Christianity the doctrine has a reality, a con- 
 sistency, a significance, which we seek for in vain in popular creeds. It 
 teaches that God is, indeed, " Our Father" — all-wise and all-good. If it 
 be " the first and great commandment" of the Saviour's law, to love the 
 Lord our God with all our heart and soul and mind, we have in this 
 doctrine the reason of the command and the strongest motive to obedience, 
 — in fact the power of obedience. Only let the idea be fully realized, that 
 God is our Father, wise, tender and loving, — and without further reason- 
 ing we love him, — spontaneously, purely, supremely. We love him, — not 
 from the hope of benefit to be thereby gained, nor even from a sense of 
 duty, — but from the heart's own impulse. The child needs no logical 
 argument to convince it to love the tender mother whose affections are its 
 sun and shield. But let the mother's affections wane, and her character 
 become less amiable, and the child's affection also . wanes. Systems of 
 religion that represent the Almighty as partial in his government, reward- 
 ing and punishing without any regard to character, in so far as they are 
 received, render the first great commandment of Christ impracticable. 
 Calvinism, in particular, by its representation of the character and govern- 
 ment of God, renders spontaneous love unnatural and impossible. Liberal 
 Christianity restores the condition essential to genuine love of God. The 
 character in which it presents the Divine Being awakens affection ; it 
 unites us to him in love. And if we love him sincerely, then we shall 
 delight to walk in his ways, to keep his commandments. And is not this 
 a most important practical influence our principles exercise ? And Chris- 
 tian Unitarianism exerts that influence beyond other systems of faith, as 
 far as the character of the God it reveals excels that of the God of 
 orthodoxy, — as far as the character of a Father, wise, righteous, and good, 
 is morally superior to that of a Sovereign, austere, partial and cruel. 
 
 Furthermore, — the wisdom and the Tightness of the heart's impulse in 
 loving God supremely, rendered possible by Liberal Christianity, reason 
 fully justifies. In its feeble attempts to learn something of the ways of 
 Providence in the world, reason discovers enough to satisfy the judgment 
 that God's throne is fixed in righteousness, supported by laws of unchang- 
 ing rectitude, " the same yesterday, to-day, and for ever." And man learns, 
 besides loving, to trust in God, unwaveringly. Popular systems weaken 
 this ground of confidence, by representing God as changeable, capricious, 
 — to-day enacting laws which, to-morrow, he may suspend or repeal. 
 But, according to our views, " God is not a man that he should change, 
 nor the son of man that he should repent." We hold with the Apostle 
 that, with God, there ''is no variableness, neither shadow of turning." So 
 
that, by the assistance of reason, the impulse of the heart is converted 
 into an abiding confidence ; the love of God becomes a rational and 
 deep-rooted trust in his providence and government. 
 
 In accordance with these views^ the Unitarian, who is actually- 
 animated by their spirit, feels worship to be a pleasure, a delight. It is 
 not a penalty, nor a penance, nor a bribe. It is the willing but reverential, 
 and, in view of his own unworthiness, contrite, communion of the child 
 with the Great Parent — the object of supreme love and unshaken con- 
 fidence. In such circumstances, worship is indeed a delight. Even where 
 we have but shortcomings to acknowledge, and sins to deplore, the soul 
 feels relief in its confessions before the throne of its heavenly Father ; just 
 as the child, unless hardened by transgression, cannot enjoy peace, until, 
 with tears of contrition, it confesses its fault to its parent in the flesh. 
 And even then, how much so-ever abased on account of unworthiness, 
 slavish fear is not the fitting feeling to accompany us into our heavenly 
 Father's presence. Love and trust should still possess the soul ; and, as 
 sunshine through the storm, beautify and gladden what otherwise were 
 cheerless and saddening. 
 
 In regard to this second characteristic of our faith, we would only 
 observe, further, that it exhibits the Divine Being in that aspect in which 
 the Saviour most delighted to present him. The Fatherly Character of 
 God shines out everywhere, as a central truth of the Gospel of his 
 Son. 
 
 III. Christian Unitarianism is an eminently Practical System. While 
 it commends right feeling and right thinking, its highest praise is for right 
 doing. Beautiful theories may be right enough, but a divine life is above 
 all else. Profession of religion may be proper enough, but what our 
 principles require is practice. The truly orthodox are they whose heart 
 and life are right before God. The only entrance to blessedness is on the 
 path of purity, self-sacrifice, and obedience. In this respect, our Liberal 
 Christianity stands alone amid the creeds of Christendom. All others 
 dispense with personal virtue, in a great degree, as a condition of 
 salvation. They detract from the importance of a holy life, making it of 
 minor consequence. According to them, faith is the key that opens 
 heaven. Deeds of righteousness and labours of love are but *' filthy rags." 
 Their doctrine is. Only believe, and you will be clothed in robes of purity 
 meet for the courts above. The Thirty-nine Articles of the Church of 
 England declare that — " We are accounted righteous before God, only for 
 the merit of our Lord and Saviour Jesus Christ, by faith ; and not for our 
 own works or deservings : wherefore, that we are justified by faith only is 
 a most wholesome doctrine and very full of comfort" (Art. xi). The 
 Westminster Confession, the creed of the Church of Scotland and other 
 Calvinistic sects, teaches that " Faith, . . . receiving and resting on 
 Christ and his righteousness, is the" only " instrument of justification ;" 
 and "the principal acts of saving faith ("which is itself a gift,) are 
 accepting, receiving, and resting upon Christ alone for justification, 
 sanctification, and eternal life" (Chaps, xi., xiv). And Methodism is not 
 
behind these systems in magnifying faith and depreciating virtue. 
 Sinners, all defiled and corrupted with sin, are made sure that by an 
 exercise of faith they can be washed pure and clean in Jesus' blood, and 
 instantaneously become fit to reign with saints in glory. Now, this may 
 be a very " comfortable" doctrine ; it may be very pleasant to feel that, sin 
 as we may, a single act of faith will purify our souls in the sight of God ; 
 but I question much whether it is a " w^holesome" doctrine, — nay, I am 
 convinced that so far from its being "wholesome" in its influences, it 
 necessarily tends to encourage the practice of sin, and to produce an 
 inferior moral character. 
 
 Unitarianism has not yet been able to discover any substitute for a holy 
 life. It takes its stand, therefore, for virtue. Faith it does not despise. 
 No, faith it cherishes, — faith in all that is good and true, — faith in God, in 
 Christ, in man. But faith is only a means to an end — a divine life. Without 
 this, faith is a very poor thing. '' Faith without works is dead." The 
 great aim of Liberal Christianity, therefore, is to make men righteous and 
 holy. It cares little for cant : it never mistakes the phylactery for piety : 
 it may listen to professions, but it imperatively enjoins practice. " If thou 
 wilt enter into life keep the commandments." " Not every one that saith 
 unto me, ' Lord, Lord,' shall enter into the kingdom of heaven, but he that 
 doeth the will of my Father which is in heaven." 
 ) 
 
 IV. Another characteristic of our principles is the Enormity with 
 which they invest Personal Transgression. By this I do not mean to imply 
 that sin is represented as a trifling thing by popular creeds ; for they teach 
 that the very first sin committed brought ruin upon the world, and 
 rendered necessary the incarnation and death of God's own equal. Yet, 
 while this one sin was fraught with results so awful, it does not appear, 
 according to these systems, that the personal transgressions of the des- 
 cendants of Adam are of very serious consequence. They may be easily 
 eff'aced. Faith in the atoning sacrifice washes out every stain of guilt. 
 So that to man, whatever it was in the case of Christ, sin is not so very 
 serious a thing. Not so, however, with our faith. We do not believe that 
 there exists any spiritual charm which can instantaneously obliterate from 
 the soul the traces of any transgression. We hold that " whatsoever a 
 man soweth that shall he also reap." The righteous judge of the world 
 "will render to every man according as his deeds have been." There is a 
 truth of solemn significance in the words of Christ respecting such as 
 have wandered from the paths of duty and been taken in the snares of sin : 
 " Thou shalt by no means come out thence till thou hast paid the uttermost 
 farthing." Every sin we commit is an irreparable loss. Though, through 
 God's great mercy, the sinner is permitted and encouraged to return, and by 
 newness of life may attain salvation ; yet, for our every sin we shall bear 
 the punishment due thereto. Though taken tenderly to his kind Father's 
 bosom and forgiven, and admitted to all the comforts of home, the con- 
 sequences of the prodigal son's early life were not obliterated. " He that 
 soweth to the flesh shall of the flesh reap corruption." " Be sure your sin 
 will find you out." 
 
 I 
 
V. The doctrines of Unitarianism respecting Human Nature are emi- 
 nently calculated to produce the best results in man's moral and religious 
 culture. We have faith in human improvability. We believe that every 
 human being possesses within himself the germs of endless growth in 
 virtue, — a growth which he has it in his own power greatly to promote or 
 retard. Though we believe that in all men there are also tendencies to 
 evil, we do not believe that in any case, much less that in every case, man 
 is thereby incapacitated for doing good. Admitted that these tendencies 
 are often strong, we hold, nevertheless, that, in every case, they may be 
 brought under the control of reason and conscience ; and that, though the 
 struggle may often be severe and protracted, "the lusts of the flesh" must 
 yield to the law of the spirit. To those who will, therefore, all things are 
 possible, — according to this doctrine. It lays no barrier on the road to 
 heaven. Not so with popular systems of faith. Man by nature is a child 
 of the devil. Goodness he hates. Sin is his natural element. By the 
 constitution of his nature he is made opposite to all good, and wholly in- 
 clined to evil. Even were he to try to please God, the very attempt would 
 make him more hateful in the sight of God. 
 
 What a doctrine to preach to men who are to enter heaven by holiness ! 
 You are morally corrupt and impotent ! Sin you cannot vanquish ! 
 Virtue you cannot acquire ! Suppose that on that terrible morning which 
 has indelibly inscribed, in characters of blood, Inkermann, on the page of 
 history, the commander-in-chief and his officers had proclaimed through- 
 out the ranks as the more numerous forces of the enemy appeared approach- 
 ing — " We cannot fight : we are impotent : defeat is inevitable : to try is 
 death," — would it not have been the death-knell of our brave troops ? 
 But, instead of this, the soldiers were reminded of what their country ex- 
 pected, of what their duty demanded, and they were encouraged. Brave 
 before, they become braver. Even cowards grow courageous. They feel 
 every man a hero. And with the coolness, the courage, the determination, 
 the bravery, of heroes, they encounter the formidable forces of the foe, and 
 toil on till the victory is theirs. And not otherwise is it with the soldiers 
 of the Cross, with all who are engaged in the moral warfare of life. As 
 long as they are under the guidance of men who keep ringing in their ears 
 the melancholy and dispiriting tale of their thorough corruption of heart 
 and soul, and their consequent utter impotence, the world, the flesh, and 
 Satan will for ever remain unsubdued, and man their helpless victim. But, 
 instead of this, assure men of their inherent spiritual power, encourage 
 them to do their best, to put forth their highest efforts in the service of 
 virtue, and very different will be the result. Proclaim to them the gospel 
 doctrine of their adequacy to the work whereunto God hath appointed 
 them. "You can conquer if you will. You possess the power if you 
 would but use it. Your impotence arises from indolence or ignorance. 
 Be up and doing, — doing wisely and well, and the victory is yours." And 
 point to him who was the great Captain of our salvation on the field of 
 dut}^, — the well-beloved of the Father ; point to him, not as a God enacting 
 a part (in which case, or any other allied thereto, his example necessarily 
 loses its power), but, as the Gospel represents him, " the Son of Man" 
 
10 
 
 " made perfect through sufferings," — " in all points tempted like as we are, 
 yet without sin ;" do this, and men are encouraged, their hearts are 
 strengthened, their hopes brightened, and their hands nerved for any 
 struggle duty may require, — feeling assured that under God they can do 
 all things, inspired and strengthened by the example of Christ. And this 
 does our Unitarianism, — in which, alas ! it is a solitary exception among 
 the religious systems of Christendom. 
 
 VI. In the last place, Christian Unitarianism is especially adapted to 
 man while passing through the darker Passages of Life. You all know the 
 severe charges that are preferred against our faith as a system to sustain 
 and comfort the weary and heavy-laden, the children of affliction. It is 
 conceded that ours may be a good enough religion for prosperity and 
 joy, but it is pronounced utterly insufficient in seasons of deep sorrow. 
 If any charge against our doctrines is wholly unfounded it is this charge. 
 Thank God, they stand the test of the severest experience, and prove 
 themselves all-sufficient to the heart that trusts them. If anywhere their 
 superiority is eminently conspicuous, it is in life's darkest and most trying 
 scenes. 
 
 To the sinner, Unitarianism brings an actual salvation. To the con- 
 science-stricken, smitten to the dust by a sense of guilt, and writhing in the 
 agony of despair, even to such it comes, in the spirit of the Saviour, with 
 tidings of great joy, revealing means of reconciliation which bring the 
 sinner near to God without involving God in cruelty or injustice. True, it 
 proclaims no impunity, no amnesty, for past offences. It does not arrest 
 the righteous operations of divine retribution. At the same time, it shews 
 us a path by which the lowest sunk in sin ultimately reach the bliss of 
 heaven, — by repentance and newness of life. It teaches us that God the 
 good Father's arms are ever open to receive the penitent sinner, — that he 
 is ever ready, without bribe or propitiation, to welcome his returning child. 
 While an angel with a flaming sword guards the gates of blessedness 
 against impenitent guilt, to the truly penitent the path is ever open, his 
 efforts after amendment are encouraged, he is not repelled but entreated to 
 return. " There is joy in heaven" over the sinner that repenteth. Thus 
 teaches our Liberal Christianity, and thus it proclaims sure salvation to 
 the conscience-stricken sinner. 
 
 To those who are passing through the fires of severe trial, calamity, 
 and affliction, our doctrines are, in a high degree, strengthening and con- 
 soling. They assure us that, endure what we may, no enemy hath done 
 it ; that all things are under the absolute direction of our heavenly Father 
 who is guided by love and wisdom ever, by caprice or malice never. Afflic- 
 tion, trial, calamity, are our lot, not because God hates us or delights in 
 our sufferings, but because he loves us, and desires by these agencies to dis- 
 cipline us, — to purify us from the dross of sin that we may be prepared to 
 dwell with him and his Christ in the kingdom of everlasting blessedness. 
 We are confident that all things work together for good, and learn to 
 " kiss the rod." We are brought to feel that " the clouds" which seem 
 charged with destruction " are big v^rith mercy, and shall break in blessings" 
 
11 
 
 on our head ; and to say from the heart, as the Saviour said, Father, " thy 
 
 will be done." 
 
 " Our Father knows what's good and fit, 
 And wisdom guides his loye ; 
 To his appointment we submit, 
 And every choice approve." 
 
 In the hour of death our faith is especially sustaining. Death it de- 
 prives of its worst horrors. It does not represent death as the enemy of 
 man, nor as a punishment, but as an event in man's personal development, 
 as natural as his birth. The soul immortal casting off its decaying habili- 
 ments of flesh enters the abodes of the immortals, its home on high, that 
 its culture may be continued under more favourable circumstances ; that 
 under the immediate care of the Great Physician its diseases may be healed 
 and its health restored ; so that it may be enabled to serve God faithfully 
 and lovingly, and enjoy him supremely. Yes, for the lowest sunk in sin 
 we cherish the hope that, while they must bear the consequences of their 
 transgressions, they shall yet come to render willing homage to God most 
 high, — " that God may be all in all." Death is not our enemy : it is but 
 "nature's entrance fee" to that better land, in w^hich every soul shall 
 approach nearer and nearer unto the perfection of its nature, and at length 
 shall become one with God, even as Christ was. For the hour of death, 
 then, our faith is full of hope, and consolation, and sustaining power. It, 
 verily, dries the mourner's cheek, gives courage to the soul trembling on the 
 brink of eternity, and enables it to launch forth on that boundless ocean 
 without terror, full of trust in a heavenly Father's love. 
 
 Such, then, are some characteristics — indicated rather than unfolded — 
 of Liberal Christianity as a law of life, — as a system of intellectual, 
 spiritual, and practical influences ; rationalizing thought, strengthening 
 faith, and enforcing virtue. Its doctrines, as unfolded in Scripture, satisfy 
 every requirement of the reason, conscience, and heart. In God it reveals 
 a tender Father ; in the Saviour a sympathizing brother ; in man, even 
 when most degraded by sin, an immortal soul capable of endless improve- 
 ment ; in a consecrated life, tlie indwelling of the Holy Spirit ; and in the 
 future world, the fullest development of everything capable of development. 
 
 With such a faith and hope as Unitarianism implies, what might not 
 be done by its professors ! The great errors and superstitions that, as a 
 nightmare, press heavily upon men's souls and destroy their spiritual 
 health, could not, surely, long resist the faith we hold, were we but 
 sufficiently earnest and judicious in its maintenance. Abroad, the 
 Mahometan, the Jew, the Hindoo, would lend a more attentive ear to our 
 doctrines than to those of orthodoxy. And at home, the heathen around 
 us, — the untaught, the fallen, the degraded, — afford an em.inently suitable 
 field for the missionary efforts of a religious system so hopeful of man and 
 so trustful of God. But one thing, alas ! is wanting. The engine is 
 there — stately, beautiful, powerful ; and work in abundance to be done, — 
 but the fire burns feebly. We want the requisite zeal. 
 
 May we attain this baptism of the Spirit, — this deep and holy earnest- 
 ness, so that the faith we hold may justify its high claims by the 
 blessedness of "its fruits." — Amen. 
 
Belfast: 
 
 PRINTED BY ALEX. MAYNE, 
 HIGH STREET.