training, and the assaults of the heretics outside have been rigorously resisted. The advances of science, the rise of the humanitarian spirit, the insurgence of ethical ideals have been suspiciously kept off by the instinct of dogmatic selfpreservation. It is much therefore to find orthodoxy in a state of dilapidation. There are cracks and gaps in it plainly visible. The wholeness and culminating effect of its dogmatic parts used to be boasted of. But several of its 'points' have been explicitly surrendered by various 'Declaratory Acts,' and many others have been given up by native theologians. By its recent Act relative to the Subscription of the Confession, the Established Church has admitted the disruption of its Creed. The dogmatic position has been sapped, and the dogmatic structure is tottering towards ruin.

All through its course the leaders of the Unitarian Movement in Scotland proclaimed the heresies which advanced

men in orthodox bodies are now adum

brating. For their prophesying they were

called 'Atheist,' 'Apostate,' 'Subverter of the Faith,' etc., and if they had sought revenge they could not have got it in a sweeter form than that in which it has come in the conversion of orthodoxy. It is true the conversion is unconfessed. Probably orthodoxy will continue to disown the Unitarian name, but it has actually taken the way which the Unitarian leaders pioneered, and is reshaping its thought on Unitarian lines.

There is much that is confused, limping, and ineffective in the procedure of orthodoxy. The standards still hamper and the traditions continue to burden. There are signs of makeshifts, compromises, hypocrisies. There is a lack of thorough enlightenment, spiritual enthusiasm, the faith that urges forward.

But, on the other hand, a high and grand Unitarianism is rapidly spreading throughout the whole Christian world.' In its wider connotation, the term Unitarian stands for a Cosmic Unity, a physical and spiritual oneness which pervades all life and holds the ages together in concord.

'Unitarian' is the watchword of modern philosophy. The superstitious fancy of duality has yielded to the scientific proof of unity. The idea of Oneness applies to all life and to humanity especially on the highest side of life. The Monotheism for which the term stands theologically is not merely an alternative to Polytheism, but is expressive of a new and enlarged sense of universality.

At first, the term Unitarian was used in a doctrinal sense as indicative of a criticism of Trinitarianism. Now it covers much more, and signifies the faith in a universal Reality of whom, through whom, and to whom are all things.' That 'high and grand Unitarianism' which is rapidly spreading is certainly the most significant philosophic fact in the sphere of religion to-day. It has in it the motive power of physical science, and all the momentum of psychological concern, and goes forth 'conquering, and to conquer.' It does not indicate the course of a passing theory, but the line of march to the ultimate. Its track is not that of a

transient controversy, raised by cantankerous opinionative men, but the mark of a great cause going forward with stern winnowing to the setting up of God's kingdom.

Unitarianism in Scotland has been scorned by the big sects as a small, eccentric, vain thing. It is proving itself now as a part of the largest, most concentric and capable thing in the domain of theology. The name Unitarian may be rejected, but the principles which it has stood for specifically will underlie all future philosophic thought. That is inevitable, because Science demonstrates the unity and evolutional make of things.

With regard to the Unitarian Movement as a whole, it may appropriately be stated here that it is a part of the great European Protestant insurgence, and originated in a devout protest against dogmatic authority which erected itself as absolute. It is a dissidence applicable to the autocraticness of Protestantism. It objected to the establishment and rule of sacerdotal dictation, and sought footing for a

rational and progressive theology. It stood out in the Protestant sphere for liberty of thought and action, and refused conformity to a system which was set up and maintained by ecclesiastical arrogance and political force. Its leaders could not submit to papal dictation or to kingly coercion, but insisted on freedom to think and do. The spring of the Movement was a sense of mental responsibility which urged towards truth and sincerity. It was no irresponsible rebellion conducted by those who were regardless of reason and virtue, but was led by scholars, earnest and pious. The sincerity, scholarship, and piety of the leading Unitarians are beyond dispute. They cannot be treated with contempt, but must be respected as learned and good men. Their successors claim that the stigma of heresy should be removed from them. Those who inflicted it had no right to arrogate to themselves any infallibility or autocratic authority. All subjects of thought are open to the Unitarian as to the Trinitarian. No monopoly of privilege or intelligence or judgment can