tuously called, was a protest against the unreasonable and unscriptural doctrines of the Church; a protest on the part of Reason and Conscience; an attempt to apply good sense to theology, to reconcile Knowledge with Belief, Reason with Revelation, to humanize the Church. Its theology was of the supernatural character mingled with more or less of naturalism and spiritualism. It held to the first positive principles of the Reformation—the Bible and Private Judgment. Contending, as it must, with the predominant sects, then even more arrogant and imperious than now—perhaps not knowing so well the ground they stood on—its work, like most Reformations, was at first critical and negative. It was a “Statement of Reasons for not believing” certain doctrines, very justly deemed not scriptural. Thus it protested against the Trinity, total depravity, vindictive and eternal punishment, the common doctrines of the satisfaction of Christ, the malevolent character ascribed to God by the popular theology. It recommended a deep, true Morality lived for its own sake; perhaps sometimes confounded Morality with Piety. To make sure of Heaven, it demanded a manly life, laying more stress on the character than the creed; more on honesty, diligence, charity, than on grace before meat, or morning and evening prayers. In point of moral and religious life, as set forth in the two Great Commands, its advocates fear no comparison with any sect. It was not boastful, but modest, cautious, unassuming; mindful of its own affairs; not giving a blow for a blow, nor returning abuse—of which there was no lack—with similar abuse. It had a great work to do, and did it nobly. The spirit of reformers was in its leading men. The sword of polemic theology rarely fell into more just and merciful hands. But the time has not come to celebrate with due honour the noble heart, the manly forbearance, the Christian heroism of those who have gone where the weary are at rest, or who yet linger here. They fought the battle like Christian scholars, long and well. The sevenfold shield of Orthodoxy was clove asunder, spite of its gorgon head. Its terrible spear, with its “five points,” was somewhat blunted.
Thus far Unitarianism was but carrying out the principles of the Protestant Reformation, to get at the pure doctrines of Scripture, which was still the standard of
