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The doctrine of the Trinity is the keystone in the arch of Calvinism. When this falls the whole system will necessarily crumble in. As in every great battle, there is some small hillock or paltry farm-house which is obstinately contended for, because its possession will decide the fate of the day, so every great controversy hinges on the decision of a particular proposition. In itself it may seem insignificant, and unworthy of the fearful struggle, and fiery earnestness which rages around it. The chateau of Hougomont is an insignificant farm-house—the plain of Marathon, a naked field--the ground where Charles Martel checked the tide of Saracenic progress, a common spot of earth to the common.eyethe plain of Lexington not more fertile nor flowery than other fields. Yet because the conquest of these was the turning point of Despotism and Freedom, Christianity and Mahommedanism, right and wrong, we feel it well that men should pour out their blood like water for their possession. Around these insignificant spots, great principles met in battle. Those who fell there, fell not in vain.

The waters murmur with their name,
The woods are peopled with their fame,
The silent pillar, lone and gray,
Claims kindred with their sacred clay.
Their memory wraps the sable mountain,
Their spirit sparkles in the fountain.
The meanest rill, the mightiest river,
Rolls mingling with their fame forever.

He would be but an unworthy descendant of the patriots, who, in visiting the spot where their best blood gushed out for such a cause, should coolly wonder how men could contend so bitterly for a miserable acre of barren soil. Yet when we read of the great controversies of former days about opinions which now seem trifling, we often forget that as great principles were involved in such discussions. We forget that the barren and rocky opinion was the battle ground, where great and vital truths, necessary to human progress, met and vanquished ancient errors, and drove back the dominion of ignorance and night. Sir James M'Intosh tells us that the Protestant Reformation, which roused the human mind from the sleep of years, and poured light into every department of knowledge, shaking thrones to their centre, grew out of a controversy carried on by an humble monk on the subject of justification by faith. The reason was, that this controversy involved and evolved great doctrines, and as it went on light poured from it on many subjects, until the world stood still to listen. Cuvier, in an eulogy, which he pronounced upon Dr. Joseph Priestley, wonders how he could bend his great powers to the consideration of such a meagre subject as the triune nature of God. But Cuvier did not see, what Dr. Priestley saw well, that round this dogma the principles of Catholicism and those of the Reformation were to muster for their final struggle. On the field of Lutzen, where the Catholic and Protestant armies of Europe met in battle, there stands a stone erected to the memory of the Protestant chief with these words alone engraved on its surface—“Gustavus Adolphus here fell, fighting for Freedom of Spirit.” And in the little village of Northumberland, posterity may one day rear a similar monument to the old man who contended against bigots and persecutors in a like cause.

We propose, in this and subsequent papers, to consider THE UNITARIAN REFORM, examining its nature, condition, prospects and dangers. In the present paper we shall simply consider its nature-what is the nature of the Unitarian movement? What does it propose? What are its aims?

To answer this question, it is necessary for us to look back as far as the Reformation of Luther. The great principles of the Reformation, which inspired the lion-hearted Reformer and his colleagues with courage to oppose the vast and ancient authority of Rome, and which they bore as standards before them in the conflict, were two--THE BIBLE IS THE ONLY RULE OF FAITH AND PRACTICE; and again, EACH MAN MUST INTERPRET THE BIBLE FOR HIMSELF. These were the two broad

principles which they opposed to the Romish doctrine that Tradition as well as the Bible, was a rule of Faith, and that the Church was the rightful interpreter of the meaning of Scripture.

But broadly as the early Reformers proclaimed these principles, they had not the faith or courage to adhere to them in practice. Perhaps it would have been asking too much of them, to require that the discoverers of such vast principles should also be able to apply them to their minutest consequences.

Perhaps too, the creeds and confessions of faith which the Reformers drew up, were not intended by them to be arbitrarily imposed on their churches, as a substitute for free enquiry into God's word, but rather as an expression of those views in which they were all cordially united. But the mischief followed. The creeds which were a mere expression of a common sentiment at first, became soon the established and authoritative codes to which all intellects must bow. Soon it came to pass that those who differed from the creed, though they should be led from it by the Bible, were regarded as heretics. And thus the same human authority which avowedly explained the Scripture in the Romish church, began to lord it over God's heritage in the Protestant. The Bible ceased to be the rule of faith and practice. The Augsburg confession, the Thirty-nine articles, the Westminster Catechism, the Cambridge and Saybrook Platforms, took its place in Germany, England and America.

The evil results, which in due time, have every where followed and still attend, this substitution of human doctrines, human commandments, human authority, for that of God, are what might have been anticipated. A false principle of conduct, however expedient or politic it may seem, is sure to bring after it, by and by, evil consequences.

So here, men who found themselves prevented from searching Scripture except they should be sure to find there the very doctrine of their creeds, soon gave up searching the Scripture at all. Theological science stands still. If

you venture to teach a doctrine in any language but that of the Confession, you are denounced as a heretic.

- For this cause, many sleep.” The human mind loses all its energy, when it enters these enchanted domains of theology. The theological literature of Great Britain, for example, how puny and dwarfed is it, compared with its political, dramatic, poetic literature. The reason is obvious. The human intellect achieves no tri. umphs while it works in fetters.

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