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OF THE

| CONVENTION OF UNITARIAN CHURCHES

1] : HELD IN NEW YORK,

ON THE 5th AND 6th OF APRIL, 1865,

AND OF THE

| @rganization of the National Conterence,

WITH THE SERMON PREACHED ON THAT OCCASION AND
| A REGISTER OF THE CHURCHES.

 

Published by Order of the Convention.

 

2 BOSTON:
a ALFRED MUDGE & SON, PRINTERS, 34 SCHOOL: STREET.
1866.

 

 

 

 

 

 
      

     

     

 

 

  

   

 

 

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ational Conference of Cnitartan Churches.

heb Oe

OF THE

CONVENTION OF UNITARIAN CHURCHES

HELD IN NEW YORK,
ON THE 5th AND 6th OF APRIL, 1865,

AND OF THE

Organyation of the National Conterence.

WITH THE SERMON PREACHED ON THAT OCCASION AND
A REGISTER OF THE CHURCHES.

Published by Order of the Convention.

BOSTON:
ALFRED MUDGE & SON, PRINTERS, 34 SCHOOL STREET.

1866.
at

S&O5
N27

A370045.

x

 

 
Tux History of the origin of the New York Convention has been
briefly stated by one of its Secretaries in a narrative originally pub-
lished in the ‘Christian Examiner,” from which, in the main, we
take the following statement.

The ‘National Conference of Unitarian Churches” owes its or-
ganization to a special meeting of the ‘*The American Unitarian
Association.” That Missionary Society received in the year 1864
the contributions of only about fifty churches in the Unitarian body,
not one-sixth of the body in numbers, or in pecuniary ability. But,
even thus restricted, it was the largest of the nine organizations for
special purposes by which this body of Christians had attempted to
do its duty. This Society, in its Report of May of that year, had
been obliged to confess that it had collected for its general missionary
service of the preceding year only six thousand eight hundred dollars.
With the enlargement of work offering itself in the army and in the
enfranchised States, it had no materially enlarged funds for the ensu-
ing year. Perfectly certain that the laity of the Unitarian body had
no wish or intention to avoid the duty which devolves upon the whole
Church in the new civilization of the South, the Association called
together a special meeting of its members, to lay before them a
statement of the exigency, and of the measures proposed for meeting
it. The members of the Association are, all persons who have sub-
scribed one dollar within the year to its treasury, or who have at any
time subscribed thirty dollars. It was not, in any other way than this,
a representation of the Unitarian churches, or, indeed, of the
Unitarian community. When this special meeting came together, the
Executive Board presented a very generous and far-seeing exposition
of the work which devolved upon Unitarian Christians. An active
and intelligent friend of its movements presented a well-digested
history of its operations, and moved that twenty-five thousand dollars
be raised in the churches to carry out the plans of the Board. It at
IV

once appeared that the meeting was not satisfied with so small an
appropriation. On motion of a lay member, himself thoroughly ac-
quainted with the method and operations of the Society, the sum of
“one hundred thousand dollars’ was substituted for ‘‘ twenty-five
thousand.” As he justly said, for a work of this kind it is easier to
raise one hundred thousand dollars than to raise ten.

But,.as the discussion of plans of work and methods of raising
money proceeded in this meeting, the difficulty of voting anything, or
determining anything in the unorganized Unitarian body, became pain-
fully manifest. Who were the five or six hundred people who had met
there? And what did they represent? When they voted that one
hundred thousand dollars should be raised for missionary purposes, did
they mean that it should be raised among themselves? or did they
mean it should be raised among the churches of which they were
members? or among the fifty churches who contributed to the associ-
ation the last year? or among all the two hundred and sixty-three
churches of the Unitarian communion? Of course they did not mean
that anybody was to be forced to pay anything. But what was the
moral weight of the vote? Clearly this was severely limited when it
had to be confessed that here was a vote cast in an open public meet-
ing, where nobody knew who voted, where nobody pledged himself,
even, to pay a penny, — where no one had aright to pledge any one
else,—and, more than all, where no one even promised that he would
advise any one else to contribute.

In the midst of this very palpable exhibition of the quality of the
discipline of the levy, by means of which it was proposed to win the
victories of a Higher Life, a trustee of Antioch College rose to speak.
In a few very simple words, he showed that the Unitarian body had no
single duty before it so important as the provision for the liberal
education of the people of the West. He showed that the plans
thus far proposed made no provision for that purpose; that if they
were carried out without counsel with those who had the plans for
Antioch College in their hands, they would certainly overthrow those
plans; and that the practical result of each set of efforts would
probably be the defeat of the other. In brief, he showed what would
happen, when these unorganized levies, which it was hoped we might
muster, were distracted by the attempt to fight without disciple on
¥

two different fields. To those people who remembered, as he spoke,
that, in fact, not two organizations, but ten, within the Unitarian body,"
solicited their denominational sympathy and assistance, in addition to
the countless commissions and agencies for philanthropy outside of
the denomination, which were steadily pressing their claims, the
chaos of such effort seemed indeed hopelessly confused.

It was at this juncture, and under the pressure of such dissatisfac-
tion, that Dr. Bellows, of New York, presented the resolution from
which sprang the National Convention of April 1865. It is in the
following words:

‘“‘That a committee of ten persons, three ministers and seven laymen, be
appointed to call a convention, to consist of the pastor and two delegates from
each church or parish in the Unitarian denomination, to meet in the city of New
York, to consider the interests of our cause, and to institute measures for its
good.”

This resolution was welcomed with enthusiasm. It not only met
the immediate necessity of the occasion, but it met an eager want
which many of the ministers of the body had felt, and the practical
determination, of the laymen who were present in large numbers at
this meeting, that this body should take some place in the active work
of the Christian Church, worthy of its principles and its prophecies.
This meeting, therefore, proved much more important than such “ mass-
meetings” generally are. The resolution was cordially adopted, and
those who had come together there dispersed, with the feeling that
they had not only met the exigency which had summoned them, but
had at least prepared the way for the organization of the Unitarian
Church of America.

Under the direction of this meeting of the American Unitarian

 

* 1. Massachusetts Evangelical Missionary Society. Instituted 1807.

2. The Society for the Promotion of Theological Education. Organized
1816. Incorporated 1831.

8. Amer. Unitarian Association. Founded in 1825. Incorporated in 1847,
Conference of Western Unitarian Churches. Established 1853.
Unitarian Association of the State of Maine.

New Hampshire Unitarian Association.

Unitarian Association of the State of New York.

The Sunday School Society. Founded in 1827.

The Meadville Theological School. Opened Oct. 1, 1844. |
10. The Trustees of Antioch College, Greene County, Ohio.

CRAM
VI

¥
Association, an invitation to all the societies which it was supposed
would be interested in the movement, was issued by the committee of
that association, in this form :—

‘“NATIONAL CONVENTION OF UNITARIAN CHURCHES.

- FEBRUARY Ist, 1865.

“To the | church and congregation in

‘‘ BRETHREN : — At a special meeting of the American Unitarian
Association, held in Boston on the 7th of December last, it was
voted :

“That a committee of ten persons, three ministers and seven lay-
men, be appointed to call a convention, to consist of the pastor and
two delegates from each church or parish in the Unitarian denomina-
tion, to meet in the city of New York, to consider the interests of
our cause, and to institute measures for its good.

‘*<'We have been appointed a committee under this resolution; we
have fixed Wednesday, April 5th, at 10 A. M., for the meeting of the
convention.

““We consider a full representation of our churches an object of
the greatest importance. It is the first occasion in our religious his-
tory, when the Unitarian churches have been called to meet by their
regularly accredited representatives in a National Convention. We
wish now to hold such a convention for the more thorough organiza-
tion of the Liberal Church of America; for the more generous sup-
port of our Missionary Societies, our institutions of education, our
Pioneer Churches, our journals and other denominational publications,
and all the enterprises by which the Church has to overcome evil. In
such a convention we need the accredited presence of the strongest,
wisest, and most prudent men of our body.

‘We beg you, therefore, to be represented in the convention by
your pastor and two delegates, chosen in a meeting regularly called
for the purpose. We trust that you may give to these delegates such
credentials as shall show that they represent you. We know that you
can choose such delegates as you shall be willing to trust with your
own interests and the expression of your own convictions. We hope

ou wil regard yourselves as pledged to give great respect to the
Ye

determinations of the convention, and to accede to-them so far as may
be without sacrifice of your independence as a congregation.

‘“To secure as far as possible uniformity of papers, we take the
liberty to enclose a blank form of credentials, asking you to adopt
it, unless you can improve upon it.

‘We venture to say, therefore, that this meeting is a business

meeting of the first importance, made necessary in the immense en-
largement of the field for all our missions in the new political cireum-
stances of the land. We believe it opens for the future, to the Liberal
Church of America, opportunities of usefulness such as she has never
enjoyed, and that the occasion demands, therefore, the wisest counsel
which can be given by the most active and intelligent laymen of our
body.
‘«‘ As the service rendered is of the first importance to the Church,
we trust that your parish may consider it advisable to assume the ex-
penses of the delegation as a charge upon the whole society. We
need the presence, not simply of those who wish to come, but of those
whom the parishes wish to send.

‘‘ Asking your continued prayers for God’s blessing on the pro-
posed meeting ;

‘We are your brethren in the Liberal Faith.

(Signed) “Henry W. BELLows, ATHERTON BLIGHT,
ARTEMAS CARTER, Epwarp E. Hats,
Henry P. KIppDER, A. A. Low,
U. A. Murpocx, A. P. Putnam,
A. E. RicHARDs, WARREN SAWYER,

Committee.”
This Committee directed its clerical members to prepare an Address
to the Churches, explaining and urging the occasion and importance
of action, and on the 10th of February they sent to the same societies
the letter which follows :

«NEw York, Feb. 10, 1865.
‘‘ DEAR BRETHREN :
- You have recently received a call, inviting you to represent your
Church and Society, by its Pastor and two male delegates, in the
General Convention of our Unitarian Body, to be held in the City of
Vil

New York, on April 5th, 1865. The General Committee created by
the A. U. A. to issue that call, appointed us a sub-Committee, to pre-
pare an Address to the Churches on the urgent importance of the
occasion.

‘“‘ The great agitation through which our country has been passing
during the last four years, has shaken down many sectarian lines and —
| prejudices ; brought into view and acquaintance with each other, those
long separated and unknown; tested the worth of opinions, and
shown what was practically inspiring and efficient in the beliefs of
Christians ; thrown open many doors of mental imprisonment, and
enlarged the whole area of our moral and intellectual life as a nation.
We have seen social and political prejudices of the most fixed and
hopeless character, giving way before the majestic power of God’s
providence, and disappearing like a mist. Such vast changes in our
political, economical, social, and intellectual life, must inevitably be
accompanied by great changes in the religious life and theological
opinions of the American people. It is impossible that an adjustment
should not take place between their altered views on all other subjects,
and their old views on the subject of the Christian Faith, and it is
almost inevitable that a revolution in the theological life of the nation,
as great as that taking place in its civil and political life, should follow
upon it.

‘< Now, we have always been claiming, as Unitarians, that our theo-
logical opinions, besides being the simplicity of the Gospel, repre-
sented the spirit and wants of the nineteenth century, and that nothing
but the cramping power of ecclesiastical authority, or prescriptive
creeds, with the mighty force of old customs and old expressions, kept
down the popular utterance of a Christian faith, essentially like our
own. So effectually, however, have these or other influences sup-
pressed our growth as an organized body, represented by visible
churches, that we barely maintain our place, and have been making
for many years almost no progress in the country at large. We had
to bear the stigma of having reared in our bosom the moral radicalism
which produced the war. We were feared and systematically dis-
couraged, and warned off the more productive fields of labor, and
have been objects alike of political, social, and theological jealousy
throughout the nation. 3
IX

** But all this has now changed. What was so long our past shame
is likely enough to become our future glory. That crust of ecclesias-
tical and theological usage, so long thickening with undisturbed
possession of the surface, and which we could not puncture, has been
broken up, as the ice:is broken by the spring freshet. Men’s minds
and hearts are emancipated, at least for this noble hour, from the
dominion of mere usage. There is a longing for light, a hospitality
toward truth, a willingness to hear, and do, and accept new things,
with a courage, faith, and aptitude for large and generous enterprises.

‘* Shall not the Unitarian denomination take advantage of this high-
tide in the national life, to float itself over its old obstructions, out of
its side-channel, into the main current of the religious feeling and
Christian activity of the nation? Can that denomination much
longer claim to have any right to live, much less any large prospects
in the future, which, with the learning, wealth, moral purity, and
spiritual illumination which we claim, is satisfied with a local and
limited existence and influence, without popular acceptance, without
missionary zeal, without growth, and without nationality? Surely,
we must arouse ourselves, and claim our inheritance, assert our place
and occupy it, or we shall fitly be left to dwindle and die of faithless-
ness and isolation.

‘“ Want of zeal, and inaptitude for organization, the natural results
of toleration and hatred of bondage, have long hindered us from
forming into churches that immense body of people in the country,
who, in silent indifference to the prevailing creeds, have forsaken all
connection with the popular communions, and are now wholly un-
churched and in danger of soon being wholly unchristianized. With-
out in the least trenching upon the great Christian denominations, is
there not an immense floating body of intelligence, detached from all
ecclesiastical relations, to which we owe the urgent and speedy pre-"
sentation of our Christian views, and the shelter of our Christian
communion? And is there not certain to be, the moment the thoughts
of the country turn from the war, a still larger number of dissatisfied,
inquiring, earnest, yet courageous and independent minds, to whom
no existing organization of Christians offers the same welcome as ours,
and whose wants can by no other be so well supplied? Moreover, are
not all the popular sects agitated from within by the very questions

2
x

which fifty years ago disturbed our hearts, and gave birth to our
denomination? Is there not abundant evidence, that if the actual
state of theological opinion throughout our whole country now had
existed in the early days of our movement, not merely Boston
and its neighborhood, but all America, would have gone over at
one change, where the Unitarian churches thengvent? Why should
they not do it now? And what a blessing for us as well as for
themselves, if the nation were enough at one in its faith for Christians
to withdraw their energies from controversy, and the tactics of jealousy
and mutual counteraction, their eyes from dividing walls and dis-
tinctive opinions, and devote their united hearts and souls to the
positive truth, the positive faith, and the positive work of the gospel
of Jesus Christ! We know not what fruit and flowers our liberal
faith would produce were it only nationalized, living in the genial
climate of public confidence, and with the common people lending
their ardent affections, and bringing their great human instincts into
its fold. Cold, fastidious, critical, not in itself, but wholly on account
of the special class that chance to hold it, it is misunderstood, and
has never taken its proper place in the world. Never, until adopted
by the people, never, until commonly recognized as the gospel itself,
never, until reunited with the blessed traditionary impulses and
associations which have always continued with the popular Sects,
will liberal Christianity show the world its real character, or, indeed,
be known by its own professed disciples !

‘‘It is to consider the duties of this critical hour in the Religious
Life of the nation, that we ask the Unitarian churches to meet in
general convention, at 10 A. M. on the 5th of April next, in All
Souls’ Church, New York. Can anything be added to exhibit the
urgency or the attractiveness of the occasion? We earnestly hope
that no church in the Denomination will be willing to be unrepresented
in an assembly which has something of the importance of one of the
old Church Councils. If the smaller and feebler churches think they
can ill afford the cost of representation, let them consider the possible
or probable advantages to themselves in growth and ability to result
from so solemn and earnest a consideration of our common Christian
and denominational interests. To be absent from the Convention will
deprive each unrepresented church of that full share of the influence
XI

sure to react with glorious force upon the congregations that come
together to quicken and multiply our Common Life. Nor can too
much. pains be taken in selecting delegates, to send the gravest wis-
dom, and most earnest and capable men in each congregation, that the
Convention may contain what shall most worthily represent the intel-
ligence, the administrative skill, the practical wisdom, the moral
weight, and above all, the spiritual force and life of our whole body.

“It is not fitting to anticipate what the action of such a Convention
may be. It can of course do nothing to abridge the independence
and freedom of our individual churches, nor to force upon any parties
to it, any common action which they do not heartily approve. What-
ever it does, must and will be done with a tender regard to our con-
gregational principles, and our individual liberty. But it will doubt-
less strive to discover and set forth the possible grounds of a hearty
agreement among ourselves, which abridges the freedom of none; of
a stronger and more formal organization; of larger and more consen-
taneous activity in our missionary works, whether by means of denomi-
national organs, by tracts, or by living messengers; and of the firm
establishment of our interests at Antioch and Meadville, and Cambridge.

‘“‘ Begging your prayerful attention to the views of the address, we
have, in concluding, only to implore the blessing of God upon your
Church and Society, upon our common cause as one Branch of the
Christian Vine, and on the Church Universal !

‘‘In the fellowship of the faith, and in the Communion of the
Lord Jesus Christ, your Christian brethren and servants,

“Henry W. Bettows, Epwarp E. Harz, A. P. Putnam, Com-
mittee on Address.

Under these auspices and invitations the Convention in New York,
of the 5th and 6th of April last was held. By the invitation of
the Committee of Arrangements, Rev. J. Freeman Clarke, on the
evening of Tuesday, the 4th of April, preached before the members
of the Convention. This sermon, with the proceedings of Wednes-
day and Thursday, the register of the members, and a register of the
churches, made up to the first of January, 1866, are here published
by order of the National Conference. |
 
»>SERMON.

‘Then Paul and Barnabas waxed bold, and said, It was necessary that the
word of God should first have been spoken to you; but seeing ye put it from
you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gen-
tiles.”’ — Acts xiii. 46.

Tuts text records one of the most important events in
the history of Christianity. Then Christianity effected
what, in military matters, is called a change of base.
Christianity had hitherto rested on Judaism, and drawn
its supplies from among Jews and Jewish proselytes.
Henceforth it was to have its foundation on human
nature, and the gospel was to be preached to every
creature. Before, its arguments were taken from the
Old Testament, and from Jewish prophecy; now, it was
to appeal to the indestructible instincts and aspirations
of the heart of man. Christianity, till now, had been
a development of Judaism, an advanced party of Jew-
ish believers; a reform on Moses. Now, and forever
after, it was to be the Church Universal, — an inspira-
tion, not a tradition; a new approach of God to man;
not the termination of an old order, but the beginning
of anew one. Hitherto, Jesus had been preached as
‘‘ the Christ,” the Jewish Messiah ; hereafter, he was to
be proclaimed Son of God and Son of Man. Tull this
time, the highest claim made for him had been, that he
4

was the heir of the past, inheriting the promises made
to the Fathers ; now he was to be the author of a new
creation, the father of an everlasting age. ,

No wonder that the text says that Paul and Barnabas
waxed bold when they took this position. It requires
courage in a general to break away from his communi-
cations. But to break away from your moral commu-
nications requires, perhaps, more courage still. To
abandon all old traditions, the form of worship made
sacred by the associations of a thousand years, the
phrases steeped in the piety of many generations; to
leave the mother Church on whose bosom our infancy
was nestled; to fly from that warm nest into the cold
air of independent thought,— this requires that faith in
ideas, out of which alone the highest courage can ever
come.

Under the lead of Martin Luruer, Christianity made
another change of base, cutting loose from all Catholic
traditions, to appeal once.again to universal instincts.
Under Joun Westey, Christianity in England effected
once more the same change of base, going with its lay-
preachers, its class-meetings, its open-air services, and
its simple worship, to find the poor. But neither
Martin Lutruer, nor Joun WeEsLEY; neither GEORGE
Fox, nor Roger WititaMs, nor PrigstTLy, nor CHANNING,
were as brave as Paul. For they could appeal to the
earliest traditions against later corruptions; to the first
century against the fifteenth and eighteenth; to the
four Gospels and the Apostolic age. They did not cut
wholly loose from tradition, though their chief appeal
was to the human soul. ‘“ Martin Luther,” says Lord
Bacon, ‘‘ conducted no doubt by a higher Providence, —
=

o

but in discourse of reason, finding what a province he
had undertaken against the Bishop of Rome, and the
degenerate traditions of his own time, was enforced to
awaken all antiquity, and call former times to his succor,
to make a party against the present time.” But Paul
had no antiquity to awaken. His opponents could use
arguments against his course a thousand times stronger
than the Roman Catholics could use against Luther, or
than the churchman against those whom he is pleased
to call “‘ dissenters.” For they could argue, and doubt-
less did argue, thus:

“The Jewish Church, which you reject, was, by your .
own confession, founded by God himself. Every one of
its ceremonies, its sacrifices, its feasts, is distinctly
ordained by Moses in those sacred books which you
yourself accept as the Word of God. The priesthood
of Aaron, which you set aside, was ordained by the
Almighty, who forbade any one not descended from
Levi to act as a priest; and zts succession, instead of
resting on any vague assumption, or doubtful tradition,
is made certain by genealogies so carefully preserved.
that the ancestry of every priest in Judah can be traced
all the way up to Levi himself. Did your Master,
Jesus, ever abolish the Levitical Law? On the con-
trary, he was a Jew, he was circumcised ; he kept the
law himself, and commanded his disciples to do the
same, and positively declared, ““I have not come to
destroy the law or the prophets; for not a jot or tittle
shall pass from the law till all be fulfilled.” When did
Jesus ever say the Mosaic Institutions were to be
abolished? Never. And God himself has pronounced
them eternal, and called the covenant with Abraham an
6

everlasting covenant. Besides, what harm can it do to
accept the Jewish law? Is it not safer to do too much
than too little? Is it not unphilosophical to suppose
that forms are unnecessary because spirit is necessary ¢
Does not religion need a body as well as a soul? And
are not Jewish ceremonies the body which God himself
has appointed? Can there be more than one right way ?
Paul himself admits it is not wrong for Jewish Christians
to keep the law. Can what is right for them be wrong
for others? The Jewish way is the old way, sanctified
by the usage of patriarchs, prophets, and saints.”

But in opposition to this weight of authority, the
Apostle Paul succeeded in changing the base of Chris-
tianity from Judaism to Humanity; and so changing it
from the religion of a race and sect, to the religion of
the world. } |

It is the prerogative of genius to see universal truths
in the most trivial incidents. From a few scratches on
the rock, Acassiz deduces the glacial. theory of the
globe. From a few half-perceptible lines in the solar
‘spectrum, Krrcnorr has been able to infer the chemical
substances burning in the sun’s atmosphere. Comparing
the etymology of words in European languages, schol-
ars like Max Mutter have read history behind history,
and tell us the social condition of the Aryan family on
the plains of Asia before they appeared in Europe as
Greeks and Romans, Kelts and Germans. So, out of a
little every-day incident in a Syrian home, Jesus educes
one of the most significant truths of universal religion.
Jesus came to a friendly house in Bethany. One of the
sisters asked him to let the other help her in what she
thought ought to be done. He replied: “ Martha, thou
7

art troubled about many things: but one thing is need-
ful; and Mary hath chesen that good part, which shall
not be taken from her.” One thing is needful; that is,
to sit at the feet of Jesus, and listen to him. That is
what constitutes a Christian. It is to be a disciple, a
learner, a pupil. We do not require of a pupil that he
shall be learned. We require only that he should be a
learner. So to be a Christian requires that one shall be
a disciple, learning of Christ. This is the saving faith,
— that faith by which souls are redeemed, justified,
converted, and saved.

I know that many persons contend that it is not Faith
but Love which is the one thing needful. They say,
‘Love God with all your heart, and your neighbor as
yourself.” They say, charity is greater than faith.
This has long been a standing dispute between two
parties in the Church: the party of Paul and John, —
the party of faith and works. The Orthodox have
usually contended for faith,—the Liberal for works
of love. But this long quarrel will be reconciled when
we see the distinction between the religion of the
means and the religion of the end. The end of all is
love. To love God and love man is to dwell in God,
and have God dwell in us; it is being good, and doing
good; it is piety and charity; it is, in fact, being in
heaven. ‘The end of the commandment is love. But
suppose we have not that love, how shall we reach it?
what steps take to get it? I am not loving God nor
man. I am living without God in the world, and so
without hope. How shall I come to love him, and to
love my brother as myself? You tell me to love God
and man. But that is the very thing I cannot do. I
9

want to be helped to do it. What are the means?
How shall I go to God, if I am too blind to see the
way, too weak to walk in it, too much discouraged to
attempt it? ‘To those in this state of mind, Jesus comes
and says: “Let not your heart be troubled. You
believe in God, believe also in me.”

The one thing needful, therefore, as an end, 1s Love.
The one thing needful as a means is Farru. ‘ The end
of the commandment,” says Paul, “is love, out of a
pure heart, and out of a good conscience, and out of
faith unfeigned.” Flowing from these sources, which
are one,—from a conscientious and sincere faith, —
love comes to us: love the end; faith the means.

If I am loving God and man, I do not need Christ as
a Saviour, for I am already saved. The end has come,
when he has given up the kingdom of my heart to God,
even the Father. Christ, then, ceases to be Saviour,
and becomes brother and friend. But the moment
that I fall out of this love, I need him again as
Saviour. I need to come again through him to my
Father. I need once more to sit at his feet, and hear
his divine words, ‘‘ Come unto me, all ye that labor and
are heavy laden, and I will give you rest.” I need, in
my sense of sin, to hear him say, ‘“‘ Neither do I con-
demn thee; go, and sin no more.” So, while Love is
the only thing needful as the end, Laith is the _
thing needful as the means.

But this faith is not any belief in doctrines. What
doctrines did Mary believe when she sat at the feet of
Jesus? The saving, essential faith is not the belief in
any doctrines about Christ, but is trusting in Christ him-
self. It is putting our hand in his, to be led by him.
9

The Church has always had more Marthas than
Marys, and it has been’ governed by the Marthas. They
have been troubled about many things, — making great
preparations for the Master’s entertainment, — serving
him, as they suppose, by getting up ceremonies, creeds,
and forms of worship. The Marthas have been very
much troubled to know which is the true Church, and
which the orthodox doctrine. The whole external
history of Christianity has been made up of the doings
of the Marthas; of their councils and synods, their
controversies about the nature of God and man; dis- |
putes between Athanasians, Arians, and Sabellians ;
Monophysites and Monothelites; Augustinians, Pela-
gians and Semi-Pelagians,—of their controversies about
discipline and worship ; about orders in the ministry ;
about Baptism and the Lord’s Supper; about Natural-
ism and Supernaturalism. They have not allowed the
poor Marys to sit quietly at the Master’s feet, but have
insisted that Mary, too, should come and take part in
their disputes,—insisted that she should trouble herself,
too, about the true Church and the true creed.

But the evil of this is, that when secondary things
are made essential, the essential becomes secondary.

When the Church of Rome tells us that there is no
salvation possible out of her communion, then it becomes’
the one thing needful to find out if that is so. The one
thing needful is not to sit at Christ's feet, but to find
out the right Church, and go into that. When Ortho-
doxy tells us that there is no salvation possible, except
we believe the Trinity, Total Depravity, the Atonement,
and the like, the one thing needful is to find out if these
are true, and to try to believe them. And when others

2

a
10

tell us that no man is a Christian who has not been
converted according to some form of technical experi-
ence, then the one thing needful is to find out how to
get that experience. We cannot sit at Christ's feet
now ; but we must first find out which is the true Church,
the true Creed, the true Experience. Christ may be
still the door, but he is an. inside door. We have to
go through a good many other doors before we can get
to him. The one thing needful is not to sit at Christ's
feet, but to get into the true Church, to believe the true
Doctrine, to have the true Experience. These are put
in his place ; these become primary; he is made sec-
ondary. He ceases to be the one mediator between
God and man, for between him and man are built up
this fabric of other mediators, to whom we must go
first in order to get to him. As in the Roman Church
Mary and the saints are practically mediators between
Christ and men, so in the Protestant Churches creeds
and forms are practically the mediators; and in order
to go to Jesus, we must go through them, or not at all.

And therefore it has become necessary to effect
another change of base for Christianity, and it is the
work of all Liberal Christians to do it. Just as Paul
said, ‘“‘ It is not necessary to be a Jew in order to be a
. Christian,” so we must say, ‘“‘ It is not necessary to find
the true Church, it is not necessary to find the true
Creed — it is not necessary to find the true Experience
in order to be a Christian.” Just as Paul taught that a
man could be a Christian without being a Jew, so we
must declare that a man can be a Christian without
being in this or that church, without believing this or:
that creed, without having this or that special religious
1]

experience. Be a Christian first, and all these shall
come. ‘Seek first the kingdom of God and his
righteousness, and all these things shall be added to
you.” And more than this, as Paul declared that when
a man made himself a Jew in order to be a Christian,
then he could not be a Christian at all —‘‘ Behold, I
Paul, say unto you that, if you be circumcised, Christ
shall profit you nothing. Christ has become of no
effect to you, whosoever seeks to be justified by the

3

law” — so we must say that those who make the non-
essentials essential, make the essential non-essential.
Placing ourselves, therefore, to day, as every reformer
of Christianity, from the beginning, has placed himself,
on this position of the Apostle Paul, it is part of our
mission to the nineteenth century to show the heresy of
putting anything between Christ and those he is to
save. While others declare Christ to be shut up in
their Church, their Creed, their own special type of
piety, let us teach that he is outside of them all; that
he is in the street as well as in the Church; that he is
with us on Monday and Tuesday, when we are buying
and selling, as much as on Sunday, when we are pray-
ing. We must assert, with no ambiguous sound, that
we can be Christians not only in that part of life which
is spent in prayer, but that part, also, which we. spend
in working in the field or casting our vote at the polls.
That is to say, Christianity does not consist merely
in special and distinct acts of piety, at certain places
and times, but in regulating all of life by the sense of
responsibility, and filling all of life with the sense of
dependence. We must say plainly that a clergyman is
no more religious when he is preaching in church on
12

Sunday, than a schoolboy is in studying his lesson
conscientiously on Monday; and that we can sit at the
feet of Jesus just as well in the one case as the other.

Liberal Christians have also a great work to do in
teaching that there is nothing unnatural in Christianity,
that it is an inspiration coming from God to develop
and unfold our nature, not to change it; that God
is in Nature around us as well as in Christianity within
us; that Christ comes first to convert us when we are
going wrong, then to direct and harmonize all our
powers, and to unite our hearts to fear and love God’s
name. Christ makes us new creatures, not by adding
anything to our nature not there already, but by giving
us new things to know, new things to love, and new
things to do.

And again, Liberal Christians have to show that the
object of Christ is not to save the soul hereafter from
an outward hell, but to save the soul here and hereafter
from the hell of sin. That, when we are selfish and
wilful, we go away from God, and go into hell. That
when we are generous and true, we go toward God and
into heaven. Christ comes to us to save us by bringing
us to God, making us who were afar off nigh, giving us
a sense of our Father’s perpetual presence, — in nature,
in providence, and in the soul. We are to teach that
there is no doctrine more dishonorable to God than that
his mercy does not endure forever, but only during the
seventy years of life; and that, as soon as one dies, his
probation ceases. We are to teach that God is our
Father in the other world as in this; that there, as
here, if he punishes us, it is for owr good, and that his
end in all of creation is to bring ‘all his souls to him-

®
13

self, in that great day of his judgment, when every knee
shall bow, of things in heaven and in earth and under
the earth, and every tongue confess that Christ is Lord,
to the glory of God the Father; when, all things being
subject to the Son, and all enemies under his feet, the
last rebel obedient, and the last sinner penitent, death
and hell being both cast into the lake of fire, the Son
shall give up the kingdom to the Father, and God be
all in all.

Paul took the gospel over from the Jew to the Gen-
tile. In every age, as we have seen, it 1s necessary
to do the same. We saw how Luther carried it from
the Catholics to the heretics. He brought Christ to
those who were outside of sacraments, — outside of
rites, forms, holy usages, long-hallowed traditions. He
made it possible for men to be Christians without being:
Roman Catholics. Henceforth Christianity rested, not
_ only upon old traditions, but upon living faith; not
only on sacred forms, but on the spontaneous worship of
the soul. Methodism, in England and America, re-
peated the same process. It brought the gospel
out of the Church into the: street; out from the stern
company of: Puritanic believers to the large body of
hard-working men and women, who had no time for
orthodoxy ; from among the thinkers to the feelers.
Wesleyan Methodism changed the base of Christianity
from the head to the heart.

\ And now, once more, the time has come for Christi-
anity to enlarge its base. Unitarians, in the providence
of God, have been called to take the first step. We,
a feeble, forlorn hope of the army—a mere advanced
post of the coming squadrons — have secured a little
14

position, which we are holding until the rest of the
great force shall arrive. As Paul made it possible for
Gentiles to become Christians without becoming Jews ;
as Luther made it possible for the Gentiles of his day
— the outsiders and heretics—to become Christians
without becoming Roman Catholics ; as Wesley made
it possible for the colliers and poor day-laborers to have
the gospel without going to church or chapel, without
becoming churchmen or theologians ; so Liberal Chris-
tians are to make it possible for men to become
Christians without accepting the type of Christianity
which alone passes current as orthodox.

And we can only do this by bringing Christ to them
where they are. Preachers stand in their pulpit, and
cry, from year to year, “ Come to Jesus!” ‘ Come to
Jesus!” But the true Jesus does not sit in the pulpit,
waiting till the world comes to him. He goes to the
world. He goes out to seek and save the lost. He
leaves the ninety and nine orthodox believers, and goes
to seek the poor lost atheist, sceptic, heretic. Christ is
to be found to-day just where he was to be found when
in Judea. Look for him among the publicans and
sinners; look for him among the religious outlaws. If
there be a Thomas Didymus, who cannot believe
except on the evidence of the senses, Christ, instead of
excommunicating him, goes and gives him the evidence
he wants,— brings him to Christianity through the
physical world and the laws of matter, and, perhaps,
makes of him one of his apostles. The Lord Jesus
always is with those who are outside of the Church, in
* the highways and hedges of the world. He goes to find

the poor, the lame, the halt, and the blind. He goes
15

with that section of the Church, in every age, which is
looking for the lost sheep. In the first century he left
Peter and James, and went with Paul to seek them
among the Gentiles. In the thirteenth century he left
Pope Innocent III., Saint Dominic, and the orthodox
inquisitors, and was among the persecuted Albigenses.
In the sixteenth century he went with Luther to find
the outcasts and heretics whom the Church had excom-
municated. To-day, too, if there are any who are
seeking the poor, the maimed, the halt, and the blind,
Jesus is going with them.

Christian brethren, — members of the National Uni-
tarian Convention which is to meet to-morrow, — why
have we thus come together? Have we come together
as Unitarians, for the pleasure of. standing alone, and
of being called heretics? Are we Unitarians because
we like being shut out from the sympathy of the
Church? No. We often long for the larger com-
munion of the universal Church. No doubt it is
pleasanter to float with the stream than to go against
the current. Nor do we stand here as Unitarians
because we cannot see how much of truth and of good
there is in the Churches from which we differ.

We, too, desire to have our share in that deeper life
born of God, coming through the mediation of Jesus
of Nazareth, which changes duty into love, work into
freedom, and puts the spirit into the heart, whereby we
call God our Father. There is no rapture of piety in
the Catholic or Protestant Church ; no mystic ecstasy,
no inspired insight in any of the great cloud of wit-
nesses belonging to the Christian family in heaven and
earth but we humbly acknowledge its sweetness and
16

strength, and long to appropriate it in our own life.
We are not Unitarians because we do not see the good —
and truth which there is in orthodoxy.

But we are Unitarians; we are willing to be called
heretics ; we consent to stand alone, and to be regarded
in all orthodox and evangelical circles as the filth of
the world and the offscouring of all things unto this
day, because we see a work to be done which we ought
to do.

Our very existence, indeed, does good as a standing
protest against that exclusive spirit which makes
essentials out of matters of form and matters of
opinion. But we have met here, not to protest against
orthodoxy, but to do our own work. If our business
here were to criticise the other Churches, or emphasize
our dissent from them, then we had better have staid at
home. But the business we have in hand is not neg-
ative but positive. We wish to do our part in bringing
to God those who are away from him. If there are
any outside of all sects and churches whom they cannot
reach, and we can, by our ideas; then we wish to go
and seek them, and bring them in to sit at the feet of
Jesus.

Moreover, we wish to prove that Christian union can
be found in work as well as in opinion. Differing from
each other on many points, giving perfect freedom of
opinion to all ‘men, we are to try an experiment never
before attempted in the history of the Church, — of
union on the basis of Christian action instead of Chris-
tian thought. If we succeed in doing it, it will be a

discovery equal to that of the law of gravitation. Can
; 17
those who differ in theology unite in a Christian Church,
for Christian work? Hitherto it has been thought
impossible ; we are now to see whether there can be an
active, zealous, missionary Church, without any Creed,
bound together only by the purpose of bringing men
to God, and united only in this, that they sit at the feet
of Jesus, and hear his words. If we succeed, we shall,
at least, have proved what has never before been be-
heved,—that Jesus was not mistaken in saying that
this was the only essential, the one thing needful in
Christianity.

But we wish to go further than this. This Conven-
tion, to meet to-morrow, is, indeed, of Unitarians, —
and we accept as Unitarian Christians all who claim
that name. We do not make ourselves responsible for
each other’s opinions. Probably we differ very widely
from each other in many points of belief. The question /,
is, can we unite together in Christian work. We can .
work with Atheists in the Sanitary Commission, to help
the wounded and the dying. We can work with Deists
in the Temperance Society to save our brethren from
ruin and despair. We can work with slaveholders and
defenders of slavery in the hospitals; with Roman
Catholics in the Freedmen’s Aid Society; with Calvin-
ists on the School Committee. We do not compromise
our faith in Theism, Christianity, Anti-slavery, Protes-
tantism, or Unitarianism by so doing. And so, if some
of our brethren here are Naturalists, if they disbelieve
miracles, if they carry their criticism on the New Tes-
tament farther than we do,—so long as we have work
to do, in which we both agree, we can cordially unite ;

so long as they wish to bring men to God by the teach-
5 |
18

€

ing and life of Jesus, let us be glad to codperate, and
not be afraid of compromising ourselves thereby.

The great body of Unitarians are not philosophers,
but Christians; the great heart of our body beats
with warm love for the Saviour. The majority of our
communion have a belief in Jesus as the mediator
between God and man. There are with us those who
believe more than the majority, and come nearer to the
Orthodox. There are with us those who believe less than
the majority, and come nearer to pure Naturalism. But
if we were to express the average belief of our body
in a Creed (which, however, we never shall do, for all.
our antecedents are against it), we might take the
Apostles’ Creed as a fair expression of the general
conviction of our body.

I am, and expect to be,a Unitarian in theology. But
my theology is a very small part of my Christianity. I
often find myself in the fullest Christian sympathy with
those from whom I most widely differ in theology. The ©
lines which unite Christians are not the theological
parallels of latitude, but the isothermal lines of faith.
Great Britain and New York are in very different lati-
tudes, but in a very similar climate. So I often find
myself in the same religious climate, in the same iso-
thermal line, with men from whom I differ very widely
in my religious creed. ‘That man of genius, courage,
and piety, who is the weekly inspiration of so many
thousands in the neighboring city of Brooklyn, probably
differs in his theology very much from me; but I look
on him as one of my leaders in this work of Liberal
Christianity. What do I care for his theology? What
is the chaff to the wheat? I find that he is doing more
19

than any fifty men in the land, in changing the base of
Christianity from a dead orthodoxy to a life of generos-
ity, honesty, truth, humanity, justice, freedom.

And therefore I hope, that, though we meet as a
Unitarian Convention this year, ‘we shall meet next
year on a yet broader basis, which shall include all
Liberal Christian Churches who may desire to co-
operate with us. We and they can be what we choose
at home,— have our own names, creeds, and methods, —
but can meet once a year in a National Convention,
with all who believe in a broad codperation for
Christian work. ;

Some ‘of our churches, on either extreme, have
declined taking part in this convention; as they have
a perfect right to do. Some decline because they are
too conservative, and others because they are too
radical. One of our best and most beloved ministers
has printed a sermon opposing all such movements, in
advance, from a fear of some supposed ecclesiastical
tyranny. He advocates independence pure and simple;
which, however, is apt to run into individualism. But
individualism is narrowness, and narrowness is only
another kind of bondage. It is the bondage of igno-
rance and limitation. A man who stands by himself
through fear of losing his freedom, is like an anchorite
who lives by himself through fear of losing his piety.
No doubt there is always danger. There is a wise
saying of the ancients, quoted by Trench, in his work
on Bible revision, — Nullum periculum sine periculo
vitatur. But to run away from ‘danger is not always
the best way of avoiding it. If you are afraid that the
Convention will do something wrong, go, and prevent it
20)

from doing anything wrong. Do not keep by yourself,
and oppose all plans of codperation; but go and do
your part towards the selection of a good plan. Cer-
tainly, codperation is not only right, but necessary.
When I see how meagre and inefficient many of our
churches are, how little they accomplish for the world,
in proportion to the noble character and high ability of
their clergy and laity, I am sure that the evil, at the *
root of it all, is often this extreme individualism.

On the other hand, some persons stay away from this
Convention, fearing it may be too radical, fearing it may
admit some naturalist or heretic, or let into it some rad-
ical people who do not believe in miracles or in historic
Christianity, — rationalists or naturalists. Let the gen-
tlemen tormented by this fear consider that there are men
who have, from the same fear, held aloof, during all these
glorious years, from the anti-slavery movement and the
great war of freedom. ‘They have been so afraid of
heresy that they have stood dumb in the midst of this
great movement of the age, when Christ has been almost
visibly present in our midst, breaking the yoke of the
captive, and opening the prison of the slave. — Some
people are afraid of Naturalism and Radicalism, and
think the Convention will not be sufficiently evangelical.
Well, perhaps not; perhaps it will only be as evangeli-
cal as that gospel which says: ‘‘ Not every one who
saith unto me, Lord! Lord! shall enter into the king-
dom of Heaven ; but he that doeth the will of my Father
which is m Heaven.” Perhaps we shall only be as
evangelical as that gospel which contains the parable
of the Good Samaritan. In that parable Jesus took for
his good man, to contrast with the bad conduct of the
21

holiest men of the nation, one regarded then as belong-
ing to the most heretical of all sects,— a Samaritan.
It was just as if a preacher in an Old School Presbyte-
rian Church should tell of “ the Good Unitarian” as an
example of piety; just as if in South Carolina, before
the war, a preacher should have illustrated virtue by a

story of ‘‘ the Good Abolitionist ;” or as if Mr. Garrison,
-in an anti-slavery convention, should tell a story of
‘“‘ the Good Slaveholder.” That wonderful parable, by its
irresistible power of conviction, compelled the captious
objector to answer his own question. He had pretended
that there was a difficulty in knowing -who was his
neighbor. . Jesus showed him how, in practice, such
theoretical difficulties disappear. He was obliged to
admit that the Samaritan was neighbor to the Jew.
But he could not quite bring himself to say ‘“ The
Samaritan,” and so he replied “the— Well! he that
showed mercy to him.”

I am not afraid that this Convention is going into
Creeds and Ceremonies on the one side, or into Natu-
ralism and Deism on the other. It is not a meeting for |
speculation or discussion, — it 1s a meeting for work. It
is a meeting of churches who think the time has come
for organized work, and who know that individual work
is work at random, while organized work is work which
tells. It is a meeting of men who, when they want to
make a railroad, establish a bank, build a_ hospital,
found a college, or feed and cure soldiers, form a corpo-
ration, — a railroad corporation, a banking corporation,
a Sanitary Commission. What is a corporation but an
organized body ?

Soul is good, but body is good, too. ‘The Church is
22

the body of Christ. It is the hands, feet, eyes, and
ears of Christ, — his eyes, with which he looks on the
sufferings of men with the tenderest pity; his ears, with
which he hears the cries of blind souls to-day, as he
heard the blind man crying at the gates of Jericho; his
hands, with which to lift the wounded from the ground,
and tend their wounds, and take care of them. The
Church is simply an organization through which the
Spirit of Christ can work. If, hitherto, it has been
rather his mouth than his hands and feet; if it has’
preached him in the pulpit, rather than gone with him
to seek and save the lost; if it has taught doctrines
about him, rather than carried him to a world lying in
wickedness; if it has rather called on men to ‘“‘ come to
Jesus,” than taken Jesus to find and help them where they
are; the time has now come, we think, for a change.
We wish to take part in the great and opening civiliza-
tion of the new day and hour. We wish to do some-
thing for such a Christianity as the world has never yet
seen, — a Christianity which shall fill all life with the
sense of God’s presence; which shall cast both Death
and Hell into a lake of fire; which shall give us a new
heaven and a new earth wherein dwelleth righteousness.

But there is another kind of Unitarians who object
to this Convention from a sort of spurious liberality.
They say: ‘‘ We don’t care for our own denomination
more than for others.” This indifference they call
liberality. It is not liberality. No one can be liberal
to other opinions who is indifferent to his own. The
only liberality which is worth anything is that of the
man who has his own belief, for which he is willing to
labor and suffer, which he loves and clings to, but who
23

is ready, nevertheless, to receive with hospitality the
opinions of others, and to hear what they have to say,
and welcome all the truth in them.

Unitarian brethren, brother ministers! this indifference
comes from a bad source. It comes from a want of
faith in God and man. Let us confess that our own
religion has been too lifeless, too purely intellectual, too
negative, too critical. We, also, must change the base
of our preaching from the mere intellect to the heart
and life. It should not be our chief object to present
opinions, but to bring souls to God. The great mass of
men are away from God; they are living without God
and hope in the world. If we have any right to be
Christian preachers, it is because we are endeavoring to
bring men to God and to his love. Our sermons are
too often statements, not efforts. We rise in the pulpit
to tell something, not to do something. We talk about
Christianity, instead of letting Christianity itself flow
from our heart. We describe goodness and piety, we
de not show them to our hearers in living forms of
every-day experience. It is said that some of our gen-
erals have been converted to the Roman Catholic Church
by the sight of the Christian fidelity and sacrifice of
Catholic priests in the army. Why not? That is the
best evidence — not of the truth of a doctrine, indeed,
but of the power of a system —that it fills men with a
Christian spirit. I also wish to belong to any church
which is full of Christian spirit; I would belong to the
Church, not with which I have the most intellectual
affinity, but that with which I have the most spiritual
affinity.

We therefore, if we are to do our work, must not
24

have less of faith, and prayer, and piety than others,
but more. Unitarians ought to live nearer to God than
any others. Our faith should lead us to live in the
Spirit, and walk in the Spirit. Above all technical
religion, all mere cant of piety, we ought to live from
God, and to God, all the day. Our views of God and
man should fill us with a love which prays without
ceasing, which in everything giyes thanks, which does
all to the glory of God, which feels his presence hour
by hour, moment by moment, and says secretly and
sweetly, ‘“‘ Abba, Father,” all day long.

We shall have more of this faith, when we begin to
do more work. Faith leads to work; work also leads
to faith. He who goes to do a great Christian work,
casts himself on God for strength. Our working men
will also be praying men.

This work which we have to do is a great and noble
one. ‘Those Unitarians who are indifferent to their
own faith are so because they are ignorant of the wants
of the age. They have lived, perhaps, mostly in New
England, where all Christian denominations are liberal,
and where the bitterness and harshness of orthodoxy
have long since passed away. But if they knew the
doctrines taught, and the systems prevailing in the
West and South, they would be willing to be spent and
spend, in order to bring to those who need it a Chris-
tianity teaching the love of God and the love of man.
The infidelity of the South and West is the legitimate
protest of the conscience, intellect, and heart against
views which dishonor God and degrade man. There
are tens of thousands longing for something better, b u
25

living without God, because no man has ever showed
him to them.

It is a maxim of Christ and Christianity, that the last
shall be first. The Apostle tells us that it is the method
of God to choose “the foolish things of the world to
confound the wise, and the weak things of the world to
confound the mighty; and base things of the world and
things despised hath God chosen, yea! and things which
are not, to bring to naught those that are.” The Uni-
tarians have been outlaws in the Church,—a poor and
despised people, thought no better than infidels; but
perhaps God may have chosen them to lead the way in
this Reform of his Church,— bringing down the high
mountains of lofty Orthodoxy, and filling up the low
valleys of critical, doubting Rationalism,— until all
flesh shall see the glory of the Lord. If we, too, go
forward, and change our base of operations, leaving our
New-England basis of traditional Unitarianism, for the
broader platform of a Liberal Christianity, which shall
include all earnest lovers of truth, and all who need to
see God the Father, and Man the Brother,— then, per-
haps, it will be seen that we have not remained so
long outside of all “‘ the healthy organizations” in vain.

We have been accused of coldness. If our system
has been cold, it may still have been useful. Cold as
well as heat has done good work in the world. Men of
_ science tell us that the earth was once half-covered with
ice, and that this ice, with its advancing and receding
masses, crushed the rocks into impalpable dust, and
so prepared the soil which bears grass for cattle and
herb for man. Those great glacial masses were the
mills of God, to grind down, mix together, and re-

4
26

arrange the agricultural soils of the earth. Perhaps
the cold intellect of rationalistic thinkers has been
necessary to grind down the creeds of the Churches,
and fit them for a soil in which human love and human
convictions may take root and grow.

Each of the great rivers of the world; Father Rhine,
Father Nile, Father Mississippi; has its source in many
distant valleys, and lakes and mountains lying wide apart.
Some of its waters come from cold and icy ravines, from
the bosom of enormous glaciers among the upper moun-
tains; some come from lakes, sleeping peacefully amid
the farms and forests. Some of its affluents stretch far
~ away for hundreds of miles, in streams almost as majes-
tic as that of the river into which they empty. But the
waters flow together, and make one mighty current,
which rolls on to the ocean an undivided tide. It has
eddies which seem to run backward, but in reality they
only seem to go backward; they soon fall again into the
general tendency of the river. It has streams which
run out of it, but they return again after a short circuit.
It sometimes eats away its banks, and leaves its old
channel, making a new and shorter one. It sometimes
overflows them, and spreads itself far and wide, cover-
ing the plains with a watery inundation ; and sometimes
it shrinks away, parched by summer heat, and seems
about to disappear. But age after age it continues
essentially the same, flowing from the same source, flow-
ing toward the same outlet, into the same infinite sea.
‘ Volvitur et volvetur, in omne volubilis evum.”

And thus, too, the great river of Christian faith is fed,
not only from the main stream of Orthodox belief, but
also by a thousand ancillary streams ; by the heresies of
27

every age; by the protestants who have stood alone,
each in his lonely thought, like solitary springs in sep-
arate and distant valleys. The come-outers and critics
have added their portion to the stream, the visionaries
and fanatics theirs, the unknown martyrs theirs. One
of its great tributaries reaches far away, for thousands
of years before the birth of Christ, to the plains of
Mamre, and the days of Abraham. It brings down the
knowledge of one God, the Maker and Lord of heaven
and earth, from those old patriarchal days, when the
shepherd-chiefs looked from their tent-doors up into the
silent sky, burning with unnumbered stars, and said,
“The Lord is here, and I knew it not; this is none’
other than the house of God and the gate of heaven.”
Down along the channel of this old stream the pure
waters of monotheism flow, past the towers of Melchise-
dek and the well of Jacob, and through the plains of
Egypt; whence, issuing with a fuller volume, fed by the
wisdom of the Egyptians, it is called, henceforth, Juda-
ism. How many of the great ideas of Moses, Job,
David and Isaiah feed to-day the thoughts of Chris-
tendom, and make a part of Orthodox Christianity !
But also many side currents, from Persia and Assyria,
many a conviction born in Greece, many an idea orig-
inating in the cold mountains of Scandinavia, have at
last become part of Christian faith. For Christianity is
hospitable, and accepts all living truth from all. quar-
ters, and finds room for it in its deep channel. How
much more ample the tide of Christian conviction now,
fed by the thoughts and aspirations of eighteen cen-
turies, than it was at the beginning, in the minds of
Peter and Bartholomew! For the plain prediction of
28

Jesus was, that the Spirit of Truth should come to lead
his Church into all truth, taking of his, and showing it
to his disciples, and adding to the belief of the Church,
year by year, those many things which he had to say,
but which they were not then capable of receiving.

And so Christian thought flows on through the cen-
turies one stream, with one tendency and direction ;
the same great river of life evermore,— Jesus Christ,
the same yesterday, to-day, and forever. It makes its
own banks, which are the verbal statements and creeds
which define its course. But all definition is also
limitation; the banks which mark the course also
‘confine it; and so the stream, having made its banks,
unmakes them again. It digs them away from below,
it rises and overflows them above, it cuts a new channel,
and leaves the old one forever. When the bank is
undermined, and the house which we built on it, and in
which we expected to live comfortably forever, falls in ;
we are, no doubt, much discouraged. ‘The Creed which
our fathers built with so much care is swept away by
this freshet of neology; what shall we do? It is sad to
see the old landmarks all gone, and this great, turbid,
melancholy waste of waters taking the place of the
limpid, transparent, quiet stream; but, perhaps, it is to
bring new fertility to the soil for miles around, and
make life richer than it ever was before. For just as
the river is not the bank, but the stream; so the
essential truth of Christianity is not the definition
which limits it, but the vital conviction, the living
insight, which is behind and beneath every definition
and every form.
29

The object of this Convention is the same for which
our nation has been contending during the last four
years. It is to do in the Christian Church what has at
last been done in the State,— to join union and freedom.
The National Union was before founded on slavery. It
has now changed its base, and is founded on freedom.
A few years ago a small handful of people declared that
human slavery was wrong. They were ridiculed as
fanatics, denounced as incendiaries, hooted at as vision-
aries. But they continued to appeal to the moral
sentiment of the nation. They had against them every
interest in the land,— that of the great political parties,
of the great churches, of commerce, of manufacture, of
good society. The political parties were afraid of being
divided ; the churches were afraid of losing their mem-
bers ; the business men of losing Southern trade ; the
manufacturers of losing Southern custom. But such is
the might of truth applied to conscience, that, one by
one, each of these mighty interests gave way, and the
nation became saturated with anti-slavery. Then the
South went to war to defend slavery against the assaults
of Northern conscience, and took for its motto, Disunion
and Slavery. During these four memorable years the
great battle has been waging between Disunion and
Slavery on one side, Union and Freedom on the other,
But who has not seen, through all these glorious but
terrible days, the visible arm of God’s providence leading
our nation on? He has led us through this red sea of
war with a mighty hand and an outstretched arm.
He kept us in the wilderness till we were ready to
put on our flag, Union and Freedom. While we
only fought for Union for white people, we were
30

defeated ; as soon as we added to it Freedom for all, we
triumphed. What prophet could have foretold to us
four years ago what our eyes have seen,— Northern
soldiers marching through Georgia, singing, ‘“ John
Brown's soul is marching on;” the portrait of John
Brown himself hanging on the walls of Gov. Wise’s
parlor in Virginia; a school of colored children taught
in the house of that same Governor who sent Mrs.
Douglas to prison for teaching colored children to read
and write ; emancipated Missouri and Maryland passing
the Amendment of the Constitution to repeal slavery
forever ; and finally, United-States regiments, composed
of freed slaves, holding Charleston, and marching into
conquered Richmond? The little handful of fanatics
and visionaries, who believed conscience stronger than
every interest united, have proved to be the most prac-
tical and most successful men of our age.

And now we come forward, and claim the same thing
for the Christian Church, that it should combine free-
dom and union. We, also, are now a little handful.
We, also, are ridiculed as visionaries. But we Unitari-
ans, whose best blood has been shed in this great
war for human liberty, all of whose churches have
mourned and rejoiced over their heroes and martyrs,
whose sons have gone to die, and whose daughters
have given themselves to help the wounded and teach
the slaves,— we Unitarians are ready now for this other
work now opening on the land. We are ready to take
the hands of all Christian men, and unite with them in
a great League of Independent Churches, to do the
work of the New Civilization. Union and freedom for

 
ol

the sake of Christian work. Each church free to hold
the opinions and adopt the ritual it will, but uniting
with each other in doing the Master’s work for his little
ones, if it be only to give them a cup of cold water in
his name. The nation which sought only unity, but
tolerated slavery, was rent in twain. The Church
which has aimed’ at unity, but has forbidden free
thought, has been torn into sects and parties. But as
our nation, once more united, and also emancipated,
shall go on to a prosperity, power, and glory of which
no one has’ dreamed; so when the Church of Christ
shall accept the liberty with which he makes us free,
in the unity of his Spirit, it shall have that power to
convert the world to righteousness, which prophets
have foretold, and of which the Seer on Patmos only
dreamed. ‘Then shall all men know God, from the
least to the greatest, and every knee bow, and every
tongue confess Jesus to be Lord, to the glory of God
the Father.
Come, then, long-expected days; come, and gladden
our waiting eyes! Come, Lord Jesus, almighty to
redeem the world from its sins and miseries! Come, a
State which shall never need to go to war again; all
elements of war being rooted out forever! Come, a
Church joining love of God with love of man; zeal
with charity; reason with religion ; faith with works !
The sound of the trumpet of war shall die away ;
the conflict of parties, nations, sects, shall one day
cease ; but not as long as earth lasts shall the echoes
die of the trumpets blown from age to age, by brave
-and true men, in behalf of liberty, justice, religion,
32

humanity, virtue. The echoes of war’s bugle die, but
these live forever.

They fade, they die, in yon rich sky;
They faint on hill, on field, on river ;
Our echoes roll from soul to soul,
And grow, forever and forever.
NATIONAL UNITARIAN CONVENTION.

WEDNESDAY, APRIL 5, 1865.

THE Convention was formally organized at 11 o’clock, by the
election of the following officers : —

President.

His Excellency, Joun A. ANDREW, of Massachusetts.

Vice-Presidents. -

Hon. Tuomas D. Exiot, New Bedford, Mass.
Hon. Joun G. Paurrey, Boston, Mass.
Hon. E. Rockwoop Hoar, Concord, Mass.
Hon. WEYMAN Crowe, St. Louis, Mo.
Hon. IcHasop Goopwin, Portsmouth, N. H.

A. A. Low, Esq., Brooklyn, N. Y.

W. C. Bryant,'Esq., New York.
Rev. OrvILLE Dewey, D. D., Sheffield, Mass.
Rey. E. S. Gannett, D. D., Boston, Mass.
Rey. G. W. Hosmer, D.D., Buffalo, N. Y.

Secretaries.
Rev. E. KE. Hatz, of Boston, Mass.
Rey. Carton Srapies, of Milwaukie, Wis.
James H. Froruincuam, of Brooklyn, N. Y.

%

Treasurer.

H. P. Kipper, Esq. of Boston.
34

The President, on taking the chair, briefly addressed the
Convention.

Rev. E. E. Hale openeds| the business by offering the follow-
ing resolutions :

Resolied, That a permanent committee on business and the
order of it, and on rules.of debate, to be named by the Presi-
dent of the Convention, be now appointed, to report at the
opening of the afternoon session at 2 P. M.

Resolved, That pending their report, the Convention proceed
to listen to brief reports from the several organizations which
have been requested by the Committee of Arrangements to re-
port to this Convention, in the following order : —

American Unitarian Association,

Western Conference.

. Maine Conference. ;

. New Hampshire Conference.

. New York Unitarian Association.

Society for promoting Theological Education.
Sunday-School Society.

Massachusetts Evangelical Missionary Society.
Trustees of Antioch College.

10. Meadville and Cambridge Theological Schools.

Which resolutions were seconded.
Mr. A. A. Low, of Brooklyn, offered the following preamble —
aud resolutions, which, after some conversation, were tempo-

SO 90 ST? OU OF bo

rarily withdrawn : —

“ Whereas This Convention has been called, in accordance
with a vote of the American Unitarian Association, passed at a
special meeting held in Boston on the 6th and 7th of December,
1864, and an invitation has been extended to all the so-called
Unitarian Churches in the land, to be present by their respec-
tive pastors, and by duly elected lay delegates; the declared
objects of the Convention being to stimulate the zeal of the
denomination to Missionary efforts; to build up Schools and
Colleges founded for the encouragement and support of a sound
religious faith; to aid the publication of religious newspapers,
tracts, and magazines; and, generally, by all the various instru-
mentalities suited to this end, to extend the growth and enlarge
the influence of the Denomination ; and,

« Whereas Differences of opinion are known to exist; and
35

widely different doctrinal views — in the judgment of some
on themes of vital import — are set forth in the various
Churches thus called together; and

“ Whereas Associate and efficient action can only be expected
of those who agree in certain leading doctrinal statements or
positions, —

“ Resolved, That for the good understanding of all who take
part in this Convention (and any that may succeed it) and alike
of all who are expected to support and carry out such measures
as it may recommend, it is a primary duty to announce the
doctrinal views it aims to cherish and promulgate.

“ Resolved, That without intending any intolerance of individ-
ual opinion, it is the right and the duty of this Convention to
claim of all who take part in its proceedings, an assent to the
fundamental doctrines hitherto held by the Unitarian Body, —
by reason of which it has acquired its standing in the Christian
world, and asserts its lineage in the Christian Church; and, to
this end, this Convention declares as essentially belonging to
the Unitarian Faith : —

Ist. Belief in the Holy Scriptures as containing a revelation
from God to Man;— and, as deduced therefrom :—

2d. Belief in one God, the Father ;

3d. Belief in one Lord, Jesus Christ, our Saviour; the Son
of God and His specially appointed Messenger and Representa-
tive to our race; gifted with supernatural power, ‘approved of
God by miracles and signs and wonders which God did by
him,’ and thus, by Divine authority, commanding the devout
and reverential faith of all who claim the Christian name;

Ath. Belief in the Holy Ghost, the Comforter ;

5th. Belief in the Forgiveness of Sins, the Resurrection from
the dead, and life everlasting.”

On motion of Hon. John C. Park, of Roxbury, the question
was taken separately upon each of the resolutions of Mr. Hale,
and they were successively adopted.

The President nominated as the Committee on the order of
business the following gentlemen :—

Rev. H. W. Bellows, D. D. of New York; W. Sawyer, Esq.,
of Boston; Rev. J. B. Green, of Leominster; D. B. Eaton
36

Ksq., of New York; Rev. G. H. Hepworth, of Boston; F.
M. Sabine, Esq., of Bangor.

Hon. T. D. Eliot, of New Bedford, offered the following
resolutions :—

Resolved, That in the debates in Convention, upon matters
of business, all remarks shall be limited to specches not exceed-
ing ten minutes each.

Resolved, That the floor be not assigned to any delegate
who has spoken on any one subject, when any member is seek-
ing the floor who has not spoken.

Resolved, That no expression of assent or dissent on the
part of the Convention be deemed in order.

The resolutions, by desire of the mover, were referred to the
Committee on the order of business.

Mr. Low renewed his preamble and resolutions, which, on
motion of Hon. Mr. Eliot, were temporarily laid on the table.

Rev. Dr. Bellows announced the hours of meeting, which the
Committee of Arrangements had decided on in anticipation of
the action of the Convention, viz.: from 10 to 1 o’clock; from
2 to 5 o’clock; and from 8 to 10 o’clock.

In conformity with the determined order of business, the
President called for reports from the organizations, which were
submitted in order as follaws:

From the American Unitarian Association, by Rev. Dr. Steb-
bins. :

From the Western Conference, by Rev. Mr. Hibbard, of
Detroit.

From the Maine Conference, by Rev. Dr. Palfrey, of Belfast.

From the New Hampshire Association, by Judge H. A. Bel-
lows, of Concord.

From the Unitarian Association of the State of New York,
by Rev. F. A. Farley, D. D., of Brooklyn.

The hour for recess having arrived, by permission, Hon. Geo.
B. Loring offered the following resolution :

 
37

Resolved, That clergymen of the Unitarian denomination
here present, but not as delegates, be invited to seats in this
Convention.

Which, on motion of Hon. Mr. Eliot, was referred to the
Committee on order of business.
The Committee on credentials presented their report.

REPORT OF COMMITTEE ON CREDENTIALS.

New York, APRIL 6, 1865.

The Committee on credentials have attended to their duty,
and respectfully report: that one hundred and _ ninety-eight
congregations appear from the credentials furnished the Com-
mittee, to be represented by three hundred and seventy-nine lay
delegates, and, with a few exceptions which the credentials do
not enable us accurately to distinguish, by their pastors.

Delegates are also present from the following associations:

American Unitarian Association.

Unitarian Association of New Hampshire.

Unitarian Association of New York.

Western Conference.

Society for promoting Theological Education.

Maine General Conference.

Sunday-School Society.

The Committee have also received the following communica-
tion from Rev. Mr. Cordner, of Montreal.

“ The undersigned regrets to state that the Delegates chosen
have not been able to accompany him to the Convention.

Linked as the Unitarian Congregation of Montreal are to
the Unitarian body of the United States by the common bond
of a liberal Christian faith, they desire to testify their sympathy
with the movement now to be inaugurated, in the hope that it
may minister to the furtherance of the truth as it is in Jesus.

Belonging to another nationality, however, the undersigned feels
that he can only offer himself as a visitor to the ‘ National Con-
38

vention of Unitarian Churches’ in the United States, and as

such he would now present himself. 3
JOHN CORDNER,

Pastor of Unitarian Cong’n of Montreal, Canada.
NEw York, 5th April, 1865.” ;

The Committee recommend that Rev. Mr. Cordner be invited
to take a seat, and act with the Convention.

GEO. F. HOAR,

_ Chairman.

- After the reading of this report the Convention took a recess
for one hour.

AFTERNOON SESSION.

The President called the Convention to order at 2 o’clock,
and announced a number of invitations to the Convention to
visit the Charitable Institutions of the city, which were referred
to the Committee on order of business.

The Committee on order of business offered the following .
report.

They propose the following Rules of Debate.

1. No member, without special leave of the Convention
shall speak more than fifteen minutes at a time, or more than
once on the same subject, except in explanation.

2. The Rulings of the President on points of order shall
not be debatable.

3. In all other respects the Convention will be governed by
ordinary Parliamentary Rules as laid down in Cushing’s Manual
so far as applicable to the business and organization of this
Convention.

4. That all audible approbation or disapprobation be re-
garded as a breach of order. |
39

THE BUSINESS OF THE CONVENTION

divides itself naturally into two parts.

J. Obtaining information of the present activities, instru-
mentalities, wants and opportunities of the Denomination.

II. Upon the basis of this information, considering how
these activities are to be extended, these instrumentalities
increased, these wants supplied, and these opportunities im-
proved. The reports of the morning and those which remain
will sufficiently exhaust the first division of our business; and
the committee propose to offer the following Resolutions as the
way to open naturally the second division:

Resolved, That the greatness of the opportunities and the
exigency of the demands exhibited in the Reports to which the
Convention have listened this morning, make it the immediate
duty of the Unitarian Body to organize itself more completely
and on a larger and more comprehensive plan, but always on
principles accordant with its Congregational or independent
character, for the dissemination of Christianity, and the appli-
cation and establishment of the spirit and precepts of the
Gospel of Jesus Christ.

Resolved, That to secure the largest Unity of the Spirit,
and the widest practical co-operation of our Body it is hereby
understood that all the resolutions and declarations of this
Convention are expressions only of its majority, committing in
no degree those who object to them, claiming no other than a
moral. authority over the members of the Convention, or the
Churches represented here, and are all dependent wholly for
their effect upon the consent they command on their own merits,
from the Churches here represented or belonging within the
circle of our special fellowship.

Resolved, That a Committee of six be named by the chair,
each candidate to be approved separately by vote of the Con-
vention after all the names have been read; with the right of
this Convention to add to the Committee, by open nomination, a
number not exceeding six, to be separately voted for.

The Committee thus appointed shall report a plan upon the
basis of the foregoing Resolutions, for the more effective organ-
40

zation of the Unitarian or Liberal Christian Body in this
country, and their report shall be brought in Thursday morning
at 10 A. M., and be the first order of business for that session.

Resolved, That all statements or proposals regarding our
erounds of union in action or belief be referred to the last-
named Committee.

For the discussion of to-day, the Committee suggest the
following Resolution:

Resolved, That the increase of our missionary work in the
West, the South, the Pacific Coast, in New Kngland, our great
cities, and in foreign lands, requires a large increase of the
contributions of the churches for missionary action.

They would assign the topic of the Institutions of Education
for Wednesday evening.

Offering this as a part of their report, they will take leave to
report again.

The following reports of organizations, which had been omit-
ted at the morning session, were submitted.

From the Society for promoting Theological Education, by
Rey. Dr. Miles, of Boston.

From the Sunday-School Society, by M. T. Rice, Esq., of
Boston.

From the Meadville Theological School, by Rey. A. A. Liver-
more (verbal).

From Antioch College, by Artemas Carter, Esq., of Chicago.

To the call for the report from the Evangelical Missionary
Society, there was no response.

On motion, all the reports from organizations were tempora-
rily laid on the table for the purpose of taking up the report of
the Committee on order of business. ,

Rev. Dr. Bellows again read the report of the Committee,
which elicited inquiry from Hon. Mr. Park, Rev. Mr. Putnam,
and others.

 
4]

Rey. Mr. Ames, of Albany, moved a resolution, which was
referred to the Committee. |

The President read the names of the Com. on organization,
as follows: — Rev. H. W. Bellows, D. D. of New York; Rev.
W. G. Eliot, D. D. of St. Louis; Hon. H. A. Bellows, of Con-
cord, N. H.; Rev. F. H. Hedge, D. D. of Brookline; Rev. A.
D. Mayo, of Cincinnati, Ohio; Edwd. W. Clark, Esq., of Phila-
delphia.

The Convention proceeded to nominate six other members of
the Committee as recommended in the report, and the follow-
ing were elected: —Reyv. J. F. Clarke, D. D. of Boston, (de-
clined); Rev. C. G. Ames, of Albany; Rev. Mr. Farrington, o
Janesville, Wis.; Rev. C. Palfrey, D. D. of Belfast; Rev. W.
H. Channing, of Washington; D. B. Haton, Esq., of New York,
in place of Rev. Dr. Clarke, declining to serve; Rev. W. R.

Alger, of Boston.

’ Hon. Mr. Park moved that the various reports be taken from
the table and committed to a special Committee for the purpose
of obtaining an abstract. Motion lost.

The President announced the subject of discussion in the
regular order of business, to be The Missionary Work of the
Denomination, under the resolution of the Committee recom-
mending increased missionary activity.

’ The discussion was participated in by Rev. A. D. Mayo,
of Cincinnati, Hon. T. D. Eliot, of New Bedford, Rev. W. H.
Channing, of Washington, Rev. Robert Collyer, of Chicago,
A. B. Alcott, Esq., of Florence, Mass., and by Rev. Dr. Bellows,
of New York, at the close of whose remarks, the Convention
took a recess until 8 o’clock.

EVENING. SESSION.

The Convention was called to order at 8 P. M.
The question was taken on the resolution introduced at the

afternoon session, which was unanimously adopted.
6
42

Rey. 8. J. May, of Syracuse, introduced the following resolu-
tion, which under the rules was referred to the Committee on
organization.

Whereas we, in common with the rest of the Christian
world, are greatly indebted to our Universalist brethren for
their earnest and persistent opposition to one of the most
abhorrent dogmas ever propounded to the faith of men; and
whereas the religious belief of a large proportion of Universal-
ists is identical with that of a large proportion of Unitarians—

Therefore, resolved, That the two bodies ought hereafter to
be united; and that a Committee of this Convention be
appointed to take such measures as may be found necessary to
lead Unitarians and Universalists to become henceforward no
longer twain, but one body in Christ.

The Committee on order of business reported with ee
to Dr. Loring’s resolution introduced at the morning session,
as follows:

The Committee recommend that they be invited to take seats
in the Convention, without the privilege of voting upon the
questions coming up before the Convention.

The recommendation of the Committee was unanimously
concurred in.

The President announced the topic for the evening discussion
to be Education.

The discussion was opened by —

Rev. Eli Fay, of Woburn, and continued by Rev. E. E. Hale,
of Boston, who offered the following resolutions : —

Resolved, That we regard it of the first importance that the
permanent endowment of five professorships in Antioch College,
by a subscription of $100,000, be completed before its next
commencement.

Resolved, That twice thet sum should be raised as soon as
possible for the College.

The discussion proceeded, and remarks were made by —
Rev. 8. J. May, of Syracuse ; |
Rev. Dr. Stearns, of Cambridge pay School;

_ Rey. Dr. Stebbins ;

 
43

Rev. Mr. Badger, of Cambridgeport ;

Rey. E. E. Hale, of Boston.

The hour of adjournment having arisen, the session was
closed by prayer offered by Rev. Dr. Osgood of New York.

SECOND DAY.

TUESDAY, APRIL 6.

The President called the Convention to order at 10 o’clock,
and invited Rev. Dr. Gannett to offer prayer.

The question was taken on the resolutions of Rev. H. E. Hale,
under discussion at the close of the evening session of the 5th,
and it was adopted.

Rev. E. E. Hale moved that a committee of twelve be ap-
pointed by the Chair to carry out the recommendation of the
resolution. Adopted.

The reading of the minutes of the previous day was dispensed
with.

Rev. Dr. Bellows, Chairman of the Committee of twelve,
offered a report recommending a “ National Conference of Uni-
tarian Churches,’ consisting of three delegates from each
church, to meet annually. A draft of a proposed constitution
and by-laws accompanied the report. The report was accepted.
The question then came up on the adoption of the constitution.

Hon. J. G. Palfrey, of Boston, moved that the constitution
reported be considered section by section. Adopted.

The first article being read, Rev. D. A. Wasson, of Cincin-
nati, took the floor.

The Chair decided to separate the preamble from the first
article distinctly, and make the question on the first article, re-
serving discussion upon the preamble to a subsequent moment.

The first article was then taken up for consideration.

C. C. Burleigh, of Florence, Mass., having the floor, Rev. Dr.
44

Lothrop, of Boston, called the speaker to order, inasmuch as he:
represented no church.

The Chair called the House to order for violating the rule in ~
regard to demonstrations of applause.

The Secretary stated that the credentials of Mr.. Burleigh
had been received.

The Chair stated that, as the preamble was not under dis-
cussion, the speaker’s remarks were not in order.

Mr. Burleigh apologized for not having spoken to the subject,
and concluded with a few general remarks.

Rev. J. F. Clarke, of Boston, moved to amend by adding after
“Unitarian ” the words “and Independent,” so as to Beat “Uni-
tarian and Independent Churches.”

Dr. Bellows thought that this was not the time to introduce
that amendment, but that it would be a proper question for a
future convention to consider, when the “broad church” basis
would be proposed. |

Dr. Clarke consented to withdraw his amendment with some
reluctance.

The constitution was laid on the table, to enable Hon. Mr.
Eliot to introduce a question limiting speeches on the sections
to five minutes; which being adopted, it was again taken up,
and —

Rev. Mr. Towne, of Medford, spoke on the first section.

Rev. Mr. Ames, of Albany, spoke.

Several delegates spoke on a point of order, desiring that the
largest opportunity be afforded for expression of views on the
part of laymen as well as clergymen.

Hon. Mr. Park, of Roxbury, moved to amend by substituting

‘for the word “Unitarian” the words “free Christian.” This
motion was seconded by Mr. Harlow, of Medford. Remarks
were made by —

Mr. Turner, of Boston;

Rey. Dr. Osgood, of New York;
45

Mr. George Livermore, of Cambridge;

Rev. Mr. Buckingham, of Troy;

Mr. E. 8. Mills, of Brooklyn.

Hon. Mr. Eliot moved the previous question; which motion
was withdrawn, to allow Hon. Mr. Park to explain, and re-
newed; and then previous question was ordered, and Mr. Park’s
amendment lost.

The first article was adopted, one dissenting.

The second article being taken up, providing for an annual
convention, consisting of one clerical and two lay delegates from
each church, was then considered.

Hon. J. G. Palfrey moved to amend by striking out the
words “including its minister, who shall officially be one.” On
explanation by Dr. Bellows, the amendment was withdrawn.

Mr. Harlow, of Medford, Mass., spoke on the section.

Also, Hon. Judge Hoar, and Mr. H. P. Kidder, of Boston.

The second article was then unanimously adopted, also the
third, fourth, fifth, sixth, seventh and eighth articles.

Rev. Mr. Ames of Albany, moved the addition of a ninth
section, as follows ;—

Nothing in this constitution shall be construed to exclude
from representation in this body any church which chooses to
co-operate with us in Christian work.

Dr. Bellows spoke, and Rev. Mr. Ames.

Rev. Dr. Hedge moved to amend the resolution by inserting
the word “Christian” before the word “church,” and the amend-
ment was adopted.

Hon. Mr. Park, moved to amend by adding the words “and
who shall make known their wishes by letter addressed to the
President of the Conference.” Amendmert adopted.

Hon. Judge Hoar of Concord, moved to further amend by
inserting the words “claiming Christian fellowship with us, and.”
Amendment adopted.
46

Rev. Mr. Badger moved to amend by inserting the words “or
Society,” after “church.” Amendment adopted.

Rev. Dr. Eliot of St. Louis, spoke on the article as did Rev.
Dr. Farley of Brooklyn, and Mr. Livermore of Cambridge,
Mass.

Rev. Dr. Clarke moved an amendment, when, on motion of
Mr. Bierwith of Brooklyn, the whole article was laid on the
table.

The PREAMBLE was then taken up and a motion to lay it on
the table, by Mr. J. D. Caldwell, of 1st Cong. Church of Cincin-
nati, was rejected. |

Mr. Williams, of Augusta, moved that when the question
be taken it be taken by yeas and nays. On motion of Hon. Mr.
Park, it was voted to amend this motion by substituting tellers
for the calling of the roll, and then the amended proposition
was rejected.

Rev. Dr. Farley, of Brooklyn, spoke on the preamble, as did
Rev. Mr. Robbins, of Framingham; Rev. Dr. Hill, of Worcester ;
Rev. Dr. Clarke, of Boston, and Mr. A. A. Low, of Brooklyn.

Mr. Livermore called for the previous question, which was
seconded by Mr. E. S. Mills, and was ordered, and the pre-
amble was adopted.

The Preamble and Articles were then adopted as a whole in
word and form, as follows :— |

CONSTITUTION.

PREAMBLE. — Whereas.The great opportunities and demands
for Christian labor and consecration at this time increase our
sense of the obligations of all disciples of the Lord Jesus
Christ to prove their faith by self-denial, and by the devotion of
their lives and possessions to the service of God and the build-
ing-up of the kingdom of his Son,— 7

ArticLE I, — Therefore, the Christian churches of the Uni-
tarian faith here assembled unite themselves in a common body,
 

47

to be known as the National Conference of Unitarian Churches,
to the end of energizing and stimulating the denomination with
which they are connected to the largest exertions in the cause
of Christian faith and work. .

ArticLe IJ.— This National Conference shall be composed
of such delegates, elected annually, not to exceed three from
any church, including its minister, who shall officially be one, as
any of our churches may accredit to it by a certificate of their
appointment.

ArtIcLE IIJ.— The American Unitarian Association, the
Western Conference, and such other theological, academic, or
humane organizations in our body as the Conference may see
fit to invite, shall be entitled to representation by not more than
three delegates each.

ArticLe IV.— The Conference shall meet annually at such
time and place as it may designate at its successive annual
sessions.

ARTICLE V.—Its officers shall consist of a President; six
Vice-Presidents; three Secretaries, —an Honorary, a Record-
ing, and a Corresponding Secretary; and a Council of ten, half
ministers and half laymen; who shall be elected at each meet-
ing, to hold their offices for one year, and until their successors
are appointed.

ArticLE VI.— The Council shall have charge, during the
intervals of the annual sessions, of all business having reference
to the interests of the Conference, and intrusted to it by that
body, which is hereby declared a purely advisory one.

ArticLE VII.— The National Conference, until further ad-
vised by its experience, adopts the existing organizations of the
Unitarian body as the instruments of its power, and confines
itself to recommending them to such undertakings and methods
as it judges to be in the heart of the Unitarian denomination.

ArtIcLE VIII.—This Constitution may be amended, at any
48

regular meeting of the Conference, by a vote of not less than
two-thirds of the delegates accredited thereto.

The Chair nominated the Committee on Antioch College, as
follows:

Rev. Edward E. Hale, of Boston, Mass.; Artemas Carter,
Esq., of Chicago, Ill.; Rev. Eli Fay, of Woburn, Mass.; John
K. Williams, Esq., of New York; Hon. Ichabod Goodwin, of
Portsmouth, N. H.; Charles D. Head, Esq., of Brookline,
Mass.; George C. Richardson, Esq., of Cambridgeport, Mass. ;
George N. Eaton, Hsq., of Baltimore, Md.; Hon. Geo. F. Hoar,
of Worcester, Mass.; George Walker, Esq., of Springfield,
Mass.; EH. Carlton Sprague, Hsq., of Buffalo, N. Y.; John
Berney Adams, Esq., of Quincy, Mass.

Rev. E. E. Hale moved, That the thanks of this Convention
be presented to Dr. Clarke for his truly Christian discourse, and
that he be requested to furnish a copy for immediate publica-
tion.

The motion seconded, and the previous question called but
not carried.

Several gentlemen spoke upon the question; Rev. Dr. Lo-
throp objecting to joining in a vote of thanks for a sermon
which he had not heard, and which had not been delivered
before the Convention, nor at its request; and other gentlemen
advocating the proposed publication because they had not
heard the sermon, and wished to know what it contained. Rev.
Mr. May, of Syracuse, N. Y., and Gen. Oliver of Salem, spoke
upon the subject, when the motion was adopted.

The Convention then took a recess.

AFTERNOON SESSION.

The Conference was called to order at 2 o’clock. |
The By-Laws being the order of business, Rev. Dr. Hedge
moved to consider them article by article, which was agreed to.

 
49

The articles from the first to the seventh, including that,
were read, and each was adopted with only verbal amendment.

Article eight was read, and was the subject of more discus-
sion and amendment. Its closing paragraphs were struck out,
and it was then adopted.

The By-Laws as a whole were then adopted, as follows :—

BY-LAWS.

1. Three months at least before the time fixed by the Na-
tional Conference for its Annual Meeting, the Council shall
issue a circular letter of cali to the churches and organizations
in its fellowship, accompanying it with a form of certificate, the
production of which shall be the proof of membership of the
Conference until others are elected, unless otherwise ordered
by the Conference.

2. The Recording Secretary shall keep a full report of the
proceedings of the body, which shall be published at the ex-
pense of the Conference, and a copy sent to every delegate.

3. The Council, at the conclusion of each Conference shall
issue an address to the churches and organizations in our body,
whether members of this Conference or not, to be published
with the proceedings of the Conference, containing such advice
and encouragement as it may deem appropriate, but especially
communicating to the churches and organizations the recom-
mendations of the Conference in regard to plans and methods
of work; the amount of money required for the uses of the
year; the special objects to which they would advise its appro-
priation, with such suggestions as to a just apportionment of the
burden as they may judge expedient and becoming.

4, The Council shall have it for its duty to keep itself accu-
rately informed of the plans and operations of the various
organizations in our Body, and of the state of the individual

churches; inviting correspondence, soliciting annual reports, to
7
o0

be sent in one month before the Annual Meeting, in which the
general condition of the parish, its Sunday school, charities,
and general working, may be set forth, to the end that the Con-
ference may know what the wants and the wishes of the churches
are, somewhat more particularly than it is possible to learn in ©
the necessary hurry of the Annual Meeting.

5. The Corresponding Secretary of the National Conference
shall be the person to whom all letters and communications
shall be addressed, and he shall be, ex officio, a member of the
* Council, and constitute its Secretary.

6. The list of delegates, churches, and organizations, repre-
sented in each Conference, shall be part of the Annual Report.
The archives of the Conference shall be in the keeping of the
Recording Secretary, subject to inspection and temporary pos-
session by the Council.

T. A collection shall be taken up among the delegates at each
Conference, to which any others may contribute, to defray the
incidental expenses of the Conference, such as printing the
Report, &.

8. Each church in this Conference is recommended to Geir
the expenses of its delegates.

On motion of Mr. Hale, a committee of five was appointed
by the chair, to nominate the officers of the Conference for the
ensuing year. |

Rev. C. G. Ames a two resolutions as follows, and spoke
thereon :—

Resolved, That we deem it necessary to the spread and tri-
~ umph of the kingdom of God in our country, and the world, that
there should be recognition, fellowship, and co-operation be-
tween all those various elements in our population which are
prepared to meet on the broad basis of Christianity, by which
we mean faith in God with us, producing love to God and man;
and that we are prepared to offer and welcome such co-operation.

 
ol

Resolved, That James Freeman Clarke of Boston, Samuel J.
May of Syracuse, and Robert Colyer of Chicago, are hereby
appointed a Committee of Correspondence, charged with the
duty of promoting acquaintance, fraternity, and unity between
ourselves and all our brethren of like liberal faith.

On motion of Rev. Mr. Mayo, the resolution was temporarily
withdrawn and the following, was introduced and adopted.

Resolved, that W. C. Bryant, Esq., of New York, Rev. John
Heywood of Kentucky, and Hon. John G. Palfrey of Massachu-
setts, be a committee to draw patriotic resolutions on the state
of the country.

Mr. Ames’s resolution was renewed.

Mr. Colyer spoke, also Dr. Lothrop.

Mr. Ames’s resolution was then taken up again, when Judge
Hoar suggested that there should be struck out all defining
Christianity, and this was assented to.

Rev. Dr. Bellows spoke on the resolution, and offered a motion
to temporarily lay the resolution on the table, which did not
prevail.

Rev. Mr. Clarke of Boston, took the floor, and was followed
by Rev. A. D. Mayo of Cincinnati, and Rev. A. P. Putnam of
Brooklyn, who wished to propose a substitute.

Mr. Towne raised a point of order in respect of the relevancy
of Mr. Putnam’s remarks.

The Chair asked the gentleman to read his proposed amend-
ment, which was done. It was substantially the resolutions of
Mr. Low, laid upon the table the day before, with another pre-
amble.

Mr. Harlow raised the point of order that the amendment
was not germain. The Chair held that the amendment was not
in order as calling up what was laid on the table by vote of
the Convention.

Mr. Putnam then called for the previous question, and Mr.
Ames asked for a division of the question.

The call for the previous question was sustained, and the
resolutions adopted in succession, as amended.
D2

Mr. Putnam took the floor, and pressed his resolution.

On motion of Dr. Stebbins the subject was laid on the table
until the Convention could transact important business. Adopted.

Rev. Mr. Lowe offered the following resolutions concurred in
by the Committee on business, which were unanimously adopted :

Resolved, That the National Unitarian Convention recom-
mends to the churches of our common faith, not yet having con-
tributed to that fund, to unite in completing, at the earliest
moment, the sum of one hundred thousand dollars asked for at
the late Special Meeting of the American Unitarian Associa-
tion, and now in process of collection.

Resolved, That this Convention recommend that a similar sum
of one hundred thousand dollars be raised among our churches
annually for the common purposes of the denomination.

Resolved, That it be urgently recommended to our people to
unite in raising before the first day of June next the sum of
one hundred thousand dollars | for the endowment of Antioch
College.

Resolved, That we earnestly recommend to the men of wealth
in our denomination the urgent claims of our two theological
seminaries to ampler endowments.

Resolved, That the Council bring before the aes at the
first moment expedient, the necessity and duty of creating an
organ of the denomination, to be called the ‘Liberal Christian,”
upon some plan to be deliberately matured by them.

ftesolved, That we recommend a generous support of Western
missions through the Western Conference to the American
Unitarian Association.

Mr. Bryant, from the Committee on Patriotic Resolutions,
reported the following : —

Resolved, That this Convention give solemn thanks to Al-
mighty God for the success with which he has crowned the
arms of the United States in the war for the suppression of a
most wicked rebellion, for the near prospect of peace, and for
the opening which is made, by the extinction of slavery, for the
diffusion of Christianity in its true spirit, as a religion of love,
mercy, and universal liberty. |

The words “and universal liberty” were added on motion of

the Rev. S. J. May. The resolution was then adopted by rising.
53

Mr. Hale, from the Committee on nominations reported the
following as the organization of the ConrrrEnce for the year,
and the report was adopted :—

For President, — John A. Andrew.

Vice-Presidents, — John G. Palfrey, Wm. C. Bryant, Ichabod
Goodwin, A. A. Low, Rev. Orville Dewey, and Rev. Geo. W.
Hosmer.

Honorary Secretary, — Rey. Carlton Staples.

Corresponding Secretary, — Rey. E. KH. Hale.

Recording Secretary, —J. H. Frothingham.

Members of the Council,— Rev. H. W. Bellows, New York;
Artemas Carter, Chicago; George Partridge, St. Louis; D. B.
Eaton, New York; Rev. J. Freeman Clarke, Boston; T. D.
Eliot, New Bedford; Warren Sawyer, Boston; Rev. Charles
Lowe, Somerville, Mass.; Rev. George H. Hepworth, Boston ;.
Rey. A. D. Mayo, Cincinnati.

Mr. Mills moved the taking a collection, to meet the expenses -
of the Convention.

HK. 8. Mills, Esq., Artemas Carter, Esq., and H. G. Hutchins
were named a Committee, who attended to that duty.

Hon. Mr. Park moved a resolution —

That the Delegates are requested to communicate as soon as
conveniently may be to their constituents, the action of this
Convention, and obtain their ratification thereof, and transmit
the same attested by the signatures of the several delegations
to the Corresponding Secretary of this Convention.

Adopted.

Rev. Dr. Miles moved, That the most grateful olsotintes
ments of this Convention are hereby offered to our Christian
brethren of New York and Brooklyn for the graceful and boun-
tiful hospitality by which we have been so cordially welcomed
to this city.

Adopted.

Rev. S. J. May moved, That the thanks of the Convention be *
returned to His Excellency, Governor Andrew, for the able and
o4

impartial manner in which he had conducted the business of the
Convention.

Adopted.

The Governor responded, receiving enthusiastic applause.

Rev. Dr. Lothrop moved to take the preamble and resolu-
tions, presented by Mr. A. A. Low, from the table, and that
they be referred to the Council.

Mr. Putnam seconded the resolution, which prevailed. .

No other business being before the Convention, after prayer
by Rey. Dr. Hall, and singing of the Doxology by the entire
Convention, on motion, the President announced the Convention
dissolved.
DELEGATES TO THE CONVENTION.

[The*names of the Churches are those given in the certificates.
It is to be wished that these may be given with more uniform
care on future occasions. |

MAINE.
| Aveusta. — Christ Church.
Rey. Henry W. Brown, Joseph H. Williams, John L. Cutler.

Bancor. — Independent Congregational Church.
Rev. Carroll Everett, Samuel H. Dall, Cyrus Goss.

Be.Fast. — First Congregational Church.
Rev. Cazneau Palfrey, D. D., H. O. Allen, P. R. Hazeltine.

BRUNSWICK.
Rev. A. D. Wheeler, W. B. Purrington, Francis Owen.

CaLaIs.
Rey. J. Caldwell, Jos. Granger, E. A. Barnard.

Eastport. — First Congregational Society.
Rev. Henry L. Myrick, 8. C. Hume, P. Houghton.

KENNEBUNK. — First Parish.
Rey. Joshua A. Swan, Henry Kingsbury, George Wise.

PortTLanp. — First Parish.
John P. Boyd, Mark P. Emery.

PorTLAND. — Second Parish.
Rev. James T. Hewes, J. C. Noyes, Edmund Phinney.

Saco.— Second Parish.
Rev. John T. G. Nichols, John W. Deering, L. M. Bowdoin.

WATERVILLE. — First Unitarian Society.
Rev. D. W. Sheldon, D. D., John Ware, Franklin Smith.

NEW HAMPSHIRE.

CHARLESTOWN.
Rey. Livingston Stone, Edward Thompson, Joseph G. Briggs.
56

Concorp. — Second Congregational Society.
Rev. J. L. Hatch, Onslow Stearns, H. A. Bellows.
Dover. — Unitarian Society.
Rev. F. E. Abbot, Wm. H. Earle, Samuel Hale.
Dustin. — Parish of the First Congregational Society.
Rey. William F. Bridge, Jonathan K. Smith, Jesse R. Appleton.

EXETER. — Unitarian Seciety.
Rev. John C. Learned, C. Burley, D. W. Gorham.

Firzwitiram. — Unitarian Society.
Rev. Eugene De Normandie, A. A. Parker, Thomas Goodall, of
Troy, N. H.

Hampton Faris. — Unitarian Church and Congregation.
Rey. A. M. Bridge, T. M. Prescott, N. P. Crane.

KEENE. — Keene Congregational Society.
Rev. William O. White, George Tilden, James B. Elliot.

MANCHESTER. — Unitarian Society.
Rev. A. W. Stevens, Charles L. Richardson, H. H. Ladd.

Nasuva. — First Congregational Society.
Rev. Theodore H. Dorr, Dr. Josiah G. Graves, Israel Hunt.

3 PETERBORO’.
Rey. Charles B. Ferry, Dr. Albert Smith, Joseph H. Ames. °

PortsmoutH. — South Parish.
Rev: James De Normandie, Ichabod Goodwin, James F. Shores, Jr.

WALPOLE. — Unitarian Society.
Geo. W. Grant.
WILTON.
Rev. Wm. B. Buxton, Jonathan Livermore, Jr., John D. Wilson.

VERMONT.

BRATTLEBORO’. — Unitarian Society.
Rev. Frederic Frothingham, Rev. Addison Brown, Edwd. Burnham.
Buriineton. — First Congregational Church.
Rev. L. G. Ware, J. S. Adams, Henry Loomis.
| MontPeLier. — Church of the Messiah.
Rev. Charles A. Al'en, W. F. Braman, Joel Foster, Jr.
57

MASSACHUSETTS.

i AnDoveER. — North.
_ Rev. Charles Vinal, Moses Stevens, George Berrian.

Asupy. — First Congregational Church.
Rev. Charles Bugbee, Howard Gates.
_ Arnon. — First Congregational Church.
Rev. Ira Bailey, Lyman W. Hapgood, Charles Field.

Barre. — First Parish.
Rev. Henry Westcott, James W. Jenkins, Jr., Charles Brimblecom.

BeLMont, — Congregational Church.

Rev. Amos Smith, Elisha Atkins, David Mack.

BEVERLY. — First Parish.
Rev. John C. Kimball, Charles Davis, William Endicott.

BiLtLeRIca. — Unitarian Society.
Stephen Gilman, George P. Elliot.
- Boron. — First Congregational Church.

Rey. E. C. L. Browne, Roswell Barrett, Lyman Moore.

Boston. — King’s Chapel.
Rev. Henry W. Foote, George B. Emerson, Arthur T. Lyman.

Boston. — Brattle Square Society.
Rev. 8. K. Lothrop, D. D., J. G. Palfrey, Rev. C. T. Thayer.

Boston. — New North Religious Society.
Rev. William R. Alger, Thomas Sprague, Alfred T. Turner.
Boston. — New South Church.
Rev. William P. Tilden, Clement Willis, George W. Simmons.
Boston. — Arlington Street Congregation.
Rey. Ezra S. Gannett, D. D., Robert B. Storer, Isaac Sweetser.
Boston. — Hollis Street Church.
Rey. G. L. Chaney, Warren Sawyer, Joshua P. Preston.
Boston, Sour. — Hawes Place Congregational Society.
Rev. Frederick Hinckley, Zibeon Southard, Geo. Baxter, Jr.
ss Zs
08

Boston. — South Congregational Church.
Rev. Edward E. Hale, Henry P. Kidder, Charles G. Wood.
Boston. — Church of the Disciples.
Rev. James Freeman Clarke, D. D., John A. Andrew, George Wm.
Bond.

Boston. Warren Street Chapel.
Rev. C. F. Barnard, John L. Emmons, Samuel Weltch.
Boston. — Hanover Street Chapel.
Rey. Edwin J. Gerry, Josephus Freeman, F. W. Lindgreen.
Boston. — Church of the Unity.
Rev. George H. Hepworth, William H. Baldwin, J. B. Moors.
Boston. — Church of the Redeemer.
Rev. Caleb Davis Bradlee, Rev. Adams Ayer.
BrewsTER. Unitarian Society.
Rev. Horatio Alger, Jr., Freeman Cobb, Solomon Freeman.
BriDGEWATER. — First Congregational Society.
Rev. George Dexter, John A. Shaw, Solon F. Whiting.
Bripcewater, East. — First Congregational Society.
James H. Mitchell, Ezra Kingman.

_ BripGewateErR, West. — First Congregational Society.
Rev. Nathaniel O. Chaffee, Pardon Copeland, Nathan Copeland.

Bricuton. — First Parish.
Rev. Frederic A. Whitney, John Ruggles, Charles Heard.

BROOKFIELD, — First Congregational Church.
. Rev. Edward I. Galvin, Aaron Kimball, Oliver C. Felton.

BROOKLINE. — First Parish.
Rey. Frederic H. Hedge, D. D., Charles D. Head, John W. Candler.

_CampripcGr. — First. Parish.
Rev. Wm. Newell, D. D., Dr. Charles Beck, H. O. Apthorp.

CaMBRIDGE, East. — Third Congregational Society.
Rev. Charles H. Wheeler, Isaac S. Morse, Lewis Hall.

CamBripGcE, Wust. — First Congregational Parish.
Rey. S. A. Smith, William F. Homer, Addison Gage.
59

CamBripGE. — Cambridgeport Parish.
Rev. Henry C. Badger, Geo. C. Richardson, Geo, Livermore.

CAMBRIDGE. — Allen Street.
Rev. J. M, Marsters, E. G. Lynes, John Lowe, Jr.

Canton. — Unitarian. Parish.
Rev. E. C. Guild, Chas. H. French, J. Mason Everett.

CHARLESTOWN. — Harvard Church Society.
Rev. Geo. E. Ellis, D. D., Horace G. Hutchins, William Gerry.

CHARLESTOWN. — Harvard Chapel.
Rev. O. C. Everett.
CHELSEA.
Rev. William T. Clarke, Andrew L. Haskell, William G. Clark.

CHELSEA, NortH. — Unitarian Society.
Rev. Wm, O. Moseley, John F. Fenno, Henry V. Pinkham.
CuicoprEz. — Unitarian Society.
R. E. Bemis, Sylvanus Adams.
Crinton. — First Unitarian Society.
Rev. James Sallaway, Alfred Knight, Edwin A. Harris.
Conasset. — First Congregational Society.
Rev. Joseph Osgood, Levi N. Bates, Abraham H. Towers, Jr,
Concorpb. — First Church and Parish.
Rev. Grindall Reynolds, Dr. Josiah Bartlett, Simon Brown.
Danvers, SourH. — First Unitarian Society.
Rev. D. H. Montgomery, George P. Osborne, D. Webster King.
: Daesaat — First Church and Parish.
Rev. Benjamin H, Bailey, Dr. Jeremy Stimpson, William Chickering.
DEERFIELD. — Parish.
Rev. Jas. K. Hosmer, Josiah P. Fogg, George Sheldon.
Diguton. — Unitarian Society.
Rey. F. Barrett, William Cobb, E. Frothingham.
DorcHeEstER. — First Parish.

Rev. Nathaniel Hall, Daniel Denny, John H. Robinson.

DorcuEsTER. — Third Religious Society.
Rev. T. J. Mumford, Dr. J. P. Spooner, R. M. Todd.
60

DorcHeEsTER (Neponset), — Church of the Unity.
Rev. Samuel W. McDaniel, Robert. Johnson, Laban Pratt.

DorcHEsTER. — Harrison Square.
Rev. Joseph B. Marvin.

Dover. — First Unitarian Parish.
Rey. George Proctor, Calvin Richards, Theodore Dunn.

Duxsury. —First Parish.
Rev. Josiah Moore, Samuel Stetson, William B. Drew.
Easton. — First Congregational Society.
Rev. George G. Withington, Charles B. Pool, A. A. Gilmore.
Nortu Easton. — Unitarian Society.

Rev. Christopher C. Hussey, Oliver Ames, John Howland Swain.

Farr Haven. — Washington St. Society.
Rev. C. Y. De Normandie, Francis Stoddard, Isaiah West.

Fatt River. — Unitarian Parish.
Rey. Chas. W. Buck, W. G. Bennett, Nathan Buffington.

FELTONVILLE. — Union Society.
Rev. Hiram C. Dugan, Edmund M. Stowe, Joseph S. Bradley.

Fircusure. — First Parish.
Thornton K. Ware, George E. Towne.
FRAMINGHAM. — First Congregational Church.
Rev. S. D. Robbins, Abiel S. Lewis, Charles Upham.

GrarFton. — Unitarian Society.
Rey. W. G. Scandlin, Jonathan Warren, E. B. Knowlton.

GREENFIELD. — Unitarian Society.
Rev. John F. Moors, Rufus Howland, F. R. Allen.

Groton. — First Parish.
Rey. Crawford Nightingale, William Livermore, Daniel Needham.
Groton Junction. — Unitarian Society.
Rev. J. K. Waite, Rufus R. Fletcher, Harvey A. Woods.
Harvarp. — First Congregational Society.
Rev. H. H. Barber, Emory Barnard, Isaiah Whitney.

HavERHILL. — First Parish.
Rev. 8S. H. Morse, Isaac Ames, John Appleton.
61

Hinenam. — Third Congregational Society.
Rev. Joshua Young, Samuel T. Crosby, George P. Hayward.

Husparpston. — First Congregational Parish.
Rey. S. Saltmarsh, William Stowe, Appleton Clark.

Kineston. — Unitarian Society.
Rev. Joseph H. Phipps, Alexander Beal, Thomas Russell.

LanoasTER. — First Society.
Rev. G. M. Bartol, Dr. J. L. S. Thompson, Benjamin B. Otis.

Lawrence. — Unitarian Society.
Rey. James Henry Wiggin, William Stevens, Frederic E. Clarke.

LEoMINSTER. — First Congregational Society.
Rev. John B. Green, Solon Carter, J. C. Allen.

Lexineron. — First Society.
Rey. L. J. Livermore, Charles Hudson, John Hastings.

Linooutn. — Unitarian Society.
Rev. T. H. Dorr, Geo. G. Tarbell.

LittLeTon. — First Congregational Society.
Rev. Albert B. Vorse, Henry T. Taylor, John W. Adams.
Lowe... — First Unitarian Society.
D. 8. Richardson, Hapgood Wright.
Lynn. — Second Congregational Society.
Amos Rhodes, William N. Spinney.
MANSFIELD. — First Congregational Parish.
Rey. David Reed, William R. Deane.
Marisorovenr. — Second Parish.

Samuel B. Maynard, Dr. Edward F. Barnes.

MEDFIELD. — First Congregational Society.
Rev. Charles C. Sewall, John Ellis, Ellis Allen.

MeprForp. — First Parish.
Rev. Edward C. Towne, Peter C. Hall, Thos. S. Harlow.

Menpon. — First Parish.
Rev. William T. Phelan, Johnson Parkman, Dr. John G. Metcalf.

Mi.¥rorp. — Unitarian Society.
Rey. Daniel Bowen, Rev. Geo. W. Stacy, John S. Scammel.
62

Mitton. — First Congregational Society.
Rey. Francis Tiffany, Rev. Francis Cunningham.
Natick. — Second Congregational Society.
Rey. Horatio Alger, Elijah Perry, A. Hamilton Morse.
New Brprorp. — First Congregational Society.
Rev. Wm. J. Potter, Thos. D. Eliot, Simpson Hart.
Newton Corner. — Channing Church and Society.
Rev. Edward J. Young, Henry Claflin, Wm. D. Coolidge.
Newton, West. —First Unitarian Society.
Rev. J. C. Zachos, Edward P. Bond, George E. Allen.

NortHampron. — Second Congregational Society.
Rey. W. L. Jenkins, Henry Dikeman, Porter Nutting.

NortHampton. — Florence Free Congregational Society.
C. C. Burleigh, W. A. Alcott.

Nortusoro’. — First Congregational Society.
Rev. Joseph Allen, Geo. C. Davis, Rev. Jos. H. Allen.

PEPPERELL. — First Congregational Society.
Rev. Charles Babbidge, E. F. Jones, C.. W. Bellows.
PETERSHAM. — First Congregational Society.
Rev. Ephraim Nute, Jr., John G. Mudge, John M. Holman.
PrymoutH. — First Parish.
Rev. Edward H. Hall, Jacob H. Loud, Allen Danforth.
Quincy. — First Church.
Rev. John D. Wells, Israel W. Munroe, John Q. Adams.
Roxsury. — Mount Pleasant Society.
John C. Park, Theodore H. Bell.
West Roxsury, (Jamaica Plain.) — First Congregational Society.
Rev. Jas. W. Thompson, D. D., 8. R. Spaulding, James P. Walker.
West Roxsury. — First Parish.
Rey. T. B. Forbush, Chas. G. Mackintosh, Chas. A. Hewins.
SaLtemM. — First Congregational Society.
Rev. George W. Briggs, John Fiske Allen, Thos. Nichols, Jr.
SaLem. — East Church.
Rev. S. C. Beane, John Webster, Nath’! Brown, Jr.
63

SaLEM. — North Church.
Rev. E. B. Willson, Henry K. Oliver, George B. Loring.

SaLEm, (Barton Square). — Independent Congregational Society.
Rev. Augustus M. Haskell, James Chamberlain, Nathaniel A.
Horton. 7 | .
Sanpwicn. — First Parish.
Rev. T. W. Brown, John W. Pope, Samuel Fessenden.

Scrruatr. — First Parish.
Rev. Wm. G. Babcock, John Beal, John Manson.

Scituate, SoutH.
Rev. Wm. A. Fuller.

SHERBORN. — Unitarian Church and Congregation.
Rev. Wm. Brown, Elbridge Sanger, Leonard T. Morse.

SHIRLEY. — First Parish.
Rev. S. Chandler, M. T. Gardner, Jonathan Pierce.

SoMERVILLE. — First Unitarian Society.
Rey. Chas. Lowe, B. Pitman, Rufus B. Stickney.

_ SprineGFieLp. — Unitarian Society.
George Walker, Samuel Bowles.

STERLING.
Rev. A. S. Nickerson, Dr. Wm. A. Peck, Eli Kilburn.

Stow. — First Parish.
Rev. George F. Clark, Edwin Whitney, A. W. Nelson.

STURBRIDGE. — Unitarian Congregational Society.
Rev. J. A. Buckingham, B. 8. Chace, W. H. Upham.

Taunton. — First Congregational Society.
Rev. C. H. Brigham, Joseph Dean, Theodore Dean.

TEMPLETON. — First Parish.
Rev. E. G. Adams, Ezekiel Partridge, E. W. Stone.

Tynesporo’. — First Congregational Church.
Rev. Stillman Barber, Francis Brinley, Cyrus Butterfield.

Urton. — Unitarian Society.
Rev. George S. Ball, William Knowlton, D. W. Batcheler.
: 64

UxBRIDGE.
Rey. Rushton D. Burr, Moses Taft, Joseph C. Keith.

Watpore. — First Parish.
Rev. J. M. Merrick, John Mann, B. Clark.
WattrHam. — Independent Congregational Society.
Rev. S. B. Flagg, Lorenzo Burge, George A. Stearns.
Ware. — First Unitarian Society.
Charles A. Stevens, George Robinson.
Warwick. — First Parish.
Rev. I. 8. Lincoln.
WatTERTOWN. — First Parish.
Rev. John Weiss, Seth Bemis, Charles J. Barry.
WayLAND. — Unitarian Society.
Rev. Nathaniel S. Folsom, Rev. John B. Wight, Jacob Ulman.
Wesrsoro’. — First Congregational Society.
Rev. George N. Richardson, John Homan, John W. Brigham.
WestrFrorpD. — First Congregational Society.
Rev. George M. Rice, Daniel Flagg, Silas Lawrence.
Weston. — First Church.
Rey. Edmund H. Sears, Dr. Warren, J. F. B. Marshall.
Wosurn. — Unitarian Church.
Rev. Eli Fay, Charles Choate, George M. Champney.
W orcestER. — Second Congregational Church.

William A: Wheeler, Phinehas Ball.

WorcrsteR. — Church of the Unity.
Rev. Rush R. Shippen, George F. Hoar, A. P. Ware.

RHODE ISLAND.

Newport. — Unitarian Society.
Rev. Charles T. Brooks, William A. Clarke, John T. Bush.

| Provipencr. — First Congregational Church.
Rev. Edward B. Hall, D. D., Joseph Balch, William B. Weeden.

PrRoviDENCE. — Westminster Congregational Society.
Rev. Augustus Woodbury, Seth Padelford, George B. Calder.
65

ProvipENcE. — Church of the Ministry at Large.
Rey. Edwin M. Stone, Henry 8. Stone, Jonathan Draper.

CONNECTICUT.

Brooxiyn. — First Ecclesiastical Society.
Rev. Thomas. T. Stone, James A Stetson, Charles G. Williams.

NW ak ORK.

: Atpany. — Unitarian Society.
Rey. Charles G. Ames, Joel Tiffany, George W. Luther.

Burrato. — First Unitarian Society.
Rev. George W. Hosmer, D. D., C. F. S. Thomas, E. Carleton
Sprague.
Brooxiyn. — Church of the Saviour.
Rey. A. P. Putnam, A. A. Low, Leopold Bierwith.

Brooxityn. — Second Unitarian Society.
Rev. John W. Chadwick, Ethelbert S. Mills, Jas. H. Frothingham.

New Yorx. — Second Congregational Church.
(Worshipping in Chapel of thé Church of the Messiah.)
Rev. Dr. Osgood, Richard Warren, John Babcock.

New Yorx. — Church of All Souls.
Rev. H. W. Bellows, D. D., I. G. Pearson, ‘D. 3B. Eaton.
New Yorx. — Third Unitarian Society.
Rev. O. B. Frothingham, George B. Ripley, Edwin L. Godkin. ,
Staten Istanp. — Church of the Redeemer.
Daniel Low, George C. Ward.
SyracusE. — Church of the Messiah.
Rey. S. J. May, E. B. Judson, P. H. Agan.
TRENTON. — Unitarian Church.
Rev. J. M. Fox, W. P. Rollo, Mrs. S. P. Guiteau.
Troy. — First Unitarian Society.
Rev. Edgar Buckingham, Thomas Coleman, Albert E..Powers.
VERNON. — Unitarian Congregational Society:

Rev. William H. Fish.
9
66

Yonxers. — Society of Hope Church.
John E. Williams, James M. Drake.

PENNSYLVANIA.
MEADVILLE. — Independent Congregational Church.
Rev. Richard Metcalf, Joseph Shippen, G. L. Cary.

NorTHUMBERLAND.
Rev. Aaron Porter, John Taggart, Dr. Joseph Priestley.

PHILADELPHIA. — First Congregational Unitarian Church.
Rev. William H. Furness, D. D., E. W. Clark, —— Soule.

PHILADELPHIA.’ — Second Unitarian Society.
Rev. William L. Chaffin, Chalkley Somers, Thomas P. Galvin.

Pirrspure. — Unitarian Church.
Rev. Walter Wilson.

 

MARYLAND.

BALTIMORE.
Rev. John F. W. Ware, George N. Eaton, George B. Cole.

DISTRI. Of) COLUMBIA:

WasHiIneTon. — Unitarian Society.

Rev. William Henry Channing, Joseph H. Barrett, George E. Baker.
KENTUCKY.

Lovisv1LLE. — First Unitarian Society.
Rev. John H. Heywood, Henry Pirtle, J. L. Danforth.

OHIO.
AvustinspurG. — Independent Congregational Church.
Rev. J. B. Beach.

Cincinnati. — First Congregational Unitarian Church.
Rev. D. A. Wasson, Jacob Hoffner, John D. Caldwell.

Cincinnati. — Church of the Redeemer.
Rev. A. D. Mayo, Robert Hosea, Luther F. Potter.

 
67

Marietta. — First Unitarian Society.
Rev. Frederic May Holland, James Holden, Owen Franks.

ToLepo. — First Unitarian Society.
Rev. Stephen H. Camp, J. J. Barker, D. G. Saltonstall.

MICHIGAN.

DETROIT.
Rev. A. G. Hibbard, R. M. Rice, S. D. Elwood.

Katamazoo. — First Unitarian Church.
Rev. C. G. Howland, William W. Allcott, Charles S. May.

TLoLNOLS:
BiLoomMineton. — Free Church.
Rev. C. H: Ellis, E. M. Prince, Mrs. H. H. Fell.

Cui1caco. — Church of the Messiah.
C. H. 8. Mixer, A. C. Badger.

Cuicaco.— Unity Church. _
Rev. Robert Collyer, James P. Fogg, Eli Bates.

Quincy. — Second Congregational Unitarian Society.
Rev. M. W. Willis, Robert S. Benneson, Edward Wells.

WISCONSIN,

Janzsvitie. — First Independent Society of Liberal Christians.
Rev. Silas Farrington, O. Guernsey, John C. Bailey.

MILWAUKEE. — First Unitarian Society.
Rev. C. A. Staples, G. D. Norris, H. H. Button.

IOWA.

Kroxuxk. — First Unitarian Church.
Rev. Robert Hassal, John M. Hiatt, E. H. Harrison.

MISSOURI.

St. Lovis.— Church of the Messiah.
Rev. William G. Eliot, D. D., Wayman Crow, George Partridge.
68

MINNESOTA.

Winona. — First Congregational Unitarian Church.
Rev. H. P. Cutting, L. C. Porter, Henry D. Huff.

After the invitations to the Convention were issued, the
Unirarian Breraren of Rochester resumed their regular
religious services, which had been for some time interrupted,
under the ministry of Rev. F. W. Holiand. This congregation
elected for their delegates John Bower and George G. Clarkson.

The trustees of the Mission AND FREE ScHoou in St. Louis
appointed Thomas L. Eliot the delegate of that Association.

The Committee of the First Unitarian CONGREGATIONAL
Society of Hartford appointed Horace Cornwall the delegate
of that Society.

The FREE Gicintounte satzeneast Society .of Florence, Mass.,
appointed A. Bronson Alcott and Charles C. Burleigh their
delegates. 7

And all these delegates from Societies not invited -by the
Committee were received as members by the Convention.

The following Missionary and other Associations were ie
by the Committee of Arrangements:

AMERICAN UNITARIAN ASSOCIATION.
Rev. Rufus P. Stebbins, D. D., President ; George W. Fox, Secre-
tary; Charles C. Smith, Zreasurer; Rev. Samuel Barrett, D. D.,
Rev. Orville Dewey, D. D.

UNITARIAN ASSOCIATION OF THE STATE OF NEw YorRK.

Rev. Dr. F. A. Farley, Wm. C. Bryant, Peter Cooper, Augustus
C. Richards, R. W. Field, J. L. Lord.
69

MaingE ANNUAL CONFERENCE.

E. E. Bourne, of Kennebunk, F. M. Sabine, of Bangor.

New Hampsyire UNITARIAN ASSOCIATION.
H. A. Bellows, of Concord.

ANNUAL CONFERENCE OF WESTERN UNITARIAN CHURCHES.

O. G. Steele, of Buffalo, Artemas Carter, of Chicago.

Sunpay ScHoot Society.
M. T. Rice, delegate. |

MassacHusEetTts EvANGELICAL Missionary Society.
SociETY FOR PRomMotTine THEOLOGICAL EDUCATION.

Rey. Henry A. Miles, D. D.”

Divinity Scuoot or HarvarpD UNIVERSITY, CAMBRIDGE, Mass.,

.

was represented by Rev. Oliver Stearns, D. D.

MeEapvitteE THEoLoGIcAL ScHooL, MEADVILLE, PENN.,

was represented by Rev. A. A. Livermore.
 
 

 

 

 

REGISTER OF UNITARIAN CHURCHES

IN THE

UNITED STATES AND CARA DA.

a ey:

[The Council directed its Secretary to prepare as accurate ads pee of churches as might be possible, at the
beginning of the year 1866. The following register has been compiled from the answers received to a very large
number of questions. The evident omissions and the errors which will ae. be detected belong to a first
attempt. Itis urgently requested that ministers or members of our churches may furnish more complete memo-
randa for the register of the year 1867. The delay in obtaining answers, and other needed information, has been
80 great, that in a few instances memoranda are inserted belonging to the first months of 1866.

Boston, May 1, 1866.

 

 

 

 

 

 

 

 

 

 

 

 

 

For the Council, E. E. HALE, SECRETARY.)
SOCIETIES. MINISTERS.
Bj Sap
PLACE. CORPORATE NAME. bo & NAME. 3g iss
x o
oe o. O° |”
Albany, .N. Y. Unitarian Society. Henry C. Leonard. 1865
Alton, Tl. First Cong. So. in Alton. 1854'|David Henry Clark. 1859/1865
Andover, N., Mass. |Unit. So. in North Andover.|16—)|Charles Carroll Vinal. 1857 |1857
Ann Arbor, Mich. Charles Henry Brigham, 1842/1865
Ashby, Mass. First Cong. Church. William Tait Phelan. 1863)1866
Athol, Mass. . |First Cong. So. in Athol. 1750
Augusta, Me. ° Christ Church. 1826||Henry William Brown. 1860/1860
Austinburg, O. Independent Cong. Church.
Baltimore, Md. First Independent Church. |1818)|John F. W. Ware. 1843/1864
Bangor, Me. Independent Cong. Society. |1818)|Charles Carroll Everett. 1859/1859
Bangor, No., N. Y. |Independent Cong. Society. |1865)|Henry J. Hudson. 1865
Baraboo, Wis. 1865) Abraham A. Roberts. 1855/1865:
Barnstable, Mass. |E. Cong. So. in E. par. of B. Thomas Weston. 1851/1864
Barre, Mass. First Parish of Barre. 1753)|John Boughton Beach. 1863|1865
Bath, Me.
Bedford, Mass.
Belfast, Me. First Parish in Belfast. 1819)}|Cazneau Palfrey. 1830/1843
Belmont, Mass. Belmont Cong. Society. 1856|| Amos Smith. 1842/1857
Bernardston, Mass, |First Cong. Church. Charles ‘I’. Canfield. 1865
Beverly, Mass. First Parish, Beverly. 1667||John C. Kimball, 1859|1859
Billerica, Mass. Unitarian Society. 1653
Bloomington, Ill, Free Church. I. Codding. 1865
Bolton, Mass. First Cong. Ch. in Bolton. |1741||Edwin Clarence L. Browne. 1863]1863
Boston, Mass, First Cong. Church. 1632|/Rufus Ellis. 1843/1853
Boston, Mass. Second Church. 1649) Chandler Robbins, D. D. 1833/1833
Boston, Mass. King’s Chapel. 1686||Henry Wilder Foote. 1861/1861
Boston, Mass. Church in Brattle Square. /1699|//Samuel Kirkland Lothrop, D. D.}. 1834
Boston, Mass. New South Church. 1713)|William P. Tilden. 1841/1862
Boston, Mass. New North Church. 1714||William Rounsville Alger. 1846/1855
Boston, Mass. Church in Arlington Street, |1730)|Ezra Stiles Gannett, D. D. 1824/1824
Boston, Mass. Hollis Street Church. 1732 |George Leonard Chaney. 1862/1862
Boston, Mass. West Church. 1737||Cyrus Augustus Bartol, D.D. |1837| 1837
Boston, So., Mass. |Hawes Place Cong. So. 1822 | Frederic Hinckley. 1865
Boston, Mass. - 1So. Cong. Church. 1828||Edward Everett Hale. 1842/1856
Boston, Mass. Church of the Disciples. 1841||James Freeman Clarke, D. D. 1841
Boston, East, Mass. |East Boston Church. 1846 |Warren Handel Cudworth. 1852
Boston, Mass. Pitts Street Chapel. 1826 Tepe eae ey. 184611846
arles Francis Barnard. 1834/1832
Boston, Mass, Warren Street Chapel. 1005 aeiiam Castatan Babcock. |1843/1865
Boston, So., Mass. |Hanover Street Chapel. Edwin J. Gerry. 1858
Boston, Mass. Washington Village Chapel. |1856|| Almanza 8. Ryder. 1861
Boston, Mass. {Church of the Unity. 1857||George Hughes Hepworth, 1856/1858
Boston, Mass. Church of the Redeemer. |1864!|Caleb Davis Bradlee. 1864
Boston, Mass. South End Mission. 1864 | William Ellery Copeland. 1864
Brattleborough, Vt. Frederic Frothingham. 1864
Brewster, Mass.
Bridgewater, Mass. George Dexter. 1865|1865
s %. Mass.| East Ch. in Bridgewater. 1724 |Francis Charles Williams. 1850/1865
ef ‘W.Mass.| First Cong. So. of W. Br. __/1651)|Theo. L. Dean. 1866
Brighton, Mass. First Parish in Brighton. .
Brookfield, Mass. |First Cong. Ch. in Brookfi’d.|1756||EKdward Isley Galvin. 1863/1863
Brookline, Mass. First Parish in Brookline. _ |1717||Frederic Henry Hedge, D. D. 1856
Brooklyn, Conn. First Ecclesiastical So. of B. 1790) Thomas Tread well Stone. 1824/1863
Brooklyn, N. Y. First Con. Uni.So.of B.,N.Y. 1842) Alfred Porter Putnam. 1855/1864
Brooklyn, N. Y. Second Uni. Cong. So. of B. 1852) Jobn White Chadwick, 1864/1864
Brunswick, Me, Mason Street Church. 1850) ;
Buffalo, N. Y. First Unit. Cong. Church. {1832 |Geo. Washington Hosmer, D. D./1830/1836
Burlington, Vt. First Cong. Ch. in Burl. Vt. |1809 |Loammi Goodenow Ware. 1863'1863
Calais, Me. Calais Unitarian Society. 1831 |Jacob Caldwell. 1861
72

 

 

 

 

 

 

 

 

 

 

 

 

 

 

SOCIETIES. MINISTERS.
| a rd
av CS z
PLACE. CORPORATE NAME. bog NAME. B§/5
es. O°ln
Cambridge, Mass. |First Parish in Cambridge. |1630)|William Newell, D. D. 1830/1830
Cambridge, Mass. |Allen St. Cong. Society. John Marshall Masters, 1865
Cambridgep’t, Mass.|Lee St. Ch. in Cambridge. |1846)|Abram W. Stevens. 1862/1866
Cambridgep’t, Mass.|The Cambridgeport Parish. |1809) |Henry Clay Badger. 1862|1865
Cambridge, E., Mass.|Third Evang. Cong. Society. Stephen Greenleaf Bulfinch, D.D. 1865
Cambridge, W.Mass |First Cong. Parish. Charles Christie Salter, 1866
Canton, Mass. First Cong. Ch. and So. of C./1717| |Edward Chipman Guild. 1859)1861
Carlisle, Mass. First Religious So. of C. 1780
Charlestown, Mass. |Harvard Church Society. George Edward Ellis, D. D. 1840
Charlestown, Mass. |Harvard Chapel. Oliver Capen Everett.
Charlestown, N. H. Livingston Stone, 1864/1864
Chelmsford, Mass.
Chelsea, Mass.
Chelsea, N., Mass.
Chicago, Ill. First Unitarian Society. Robert Laird Collier, D. D. 1866
Chicago, Ill. Church of the Unity. Robert Collyer. 1859
Chicopee, Mass. First Cong. Church. 1841) | John W. Hudson, 1863/1865
Cincinnati, Ohio, First Cong. Uni. Church. Thomas Vickers. 1866
Cincinnati, Ohio. Church of the Redeemer. A.D. Mayo. 1863
Clinton, Mass. First Uni. So. of Clinton. 1850) |James Sallaway. 1863) 1864
Cohasset, Mass. First Parish in Cohasset. 1721) |Joseph Osgood. 1842/1842
Concord, Mass. First Parish, Concord. 1636) |Grindall Reynolds. 1848/1858
Concord, N. H. Joseph F, Lovering. 1866
Danvers, Mass. 1865
Danvers, So., Mass. |First Uni. Ch. of 8. Danvers.|1825| |David Hy. Montgomery. 1864)1864
Dedham, Mass. First Parish. Benjamin Holloway Bailey. 1861/1861
Dedham, W., Mass.
Deerfield, Mass. First Cong. Church. 167— |James Kendall Hosmer, 1860
Delton, Wis. 1866) |Hiram Norton. 1862)1866
Detroit, Mich.
Dighton, Mass. Pedobaptist Cong. Society. |1798
Dorchester, Mass. [First Parish. Nathaniel Hall. 1835|1835
Dorchester, Mass. |Third Religious Society. Thomas J. Mumford, (Milton.) 1864
Dorchester, Mass. |Harrison Square. Joseph B. Marvin. 1865
Dor., (Nepon.) Mass.|Ch. of the Divine Unity, Dor.|1859| |Samuel W. McDaniel. 1856) 1864
Dover, Mass. First Parish in Dover, 1761) |George Proctor. 18401863
Dover, N. H. Francis Ellingwood Abbot. 1864|1864
Dublin, N. H. First Cong. Society. George M. Rice. 1866
Duxbury, Mass. First Parish. Josiah Moore, 1834
E. Cambridge, Mass.|(See Cambridge, E., etc.)
Easton, Mass. Cong. Ch. and So. of Easton. George Gardner Withington. 1855/1858
Easton, North, Mass.|North Easton Uni. So. 1857] |Christopher C. Hussey, 1848/1861
Eastport, Me. First Cong. Society. Eliph. P. Crafts. © 1866
Ellsworth, Me. First Uni. So. of Ellsworth. |1865) | William Henry Savary. 1861/1865
Exeter, N. H. First Uni. So. in Exeter. 1854' |John Calvin Learned, 1863/1863
Fairhaven, Mass. Washington St. Chris. Ch. |1832| (Courtland Y. De Normandie,
Fall River, Mass. Uni. So. in Fall River. 1882) |Charles W. Buck. 1862/1863
Farmington, Me,
Feltonville, Mass. |Union Society. 1861) |Hiram Clarke Dugan. 1865/1865
Fitchburg, Mass. First Parish. 1794
Fitzwilliam, N. H. |Unitarian Society. Tra Bailey. 1858/1866
Framingham, Mass. |First Church. 1701) |Samuel Dowse Robbins, 1833/1854
Fort Atkinson, Wis. 1865) |George F. Whitfield. 1865
Geneva, Ill. First Uni. Christ. Cong. of G./1$42) |Timothy Harold Eddowes, 1865|1865
Germantown, Pa. |Unitarian Society of G. 1866) | William W. Newell. 1866
Gloucester, Mass. /|First Parish, Gloucester, 1642) |Robert P. Rogers. 1850/1854
Grafton, Mass. Cong. So. of Grafton. 1731] |William George Scandlin, 1855/1858
' Greenfield, Mass. |Third Cong. Church. John F, Moors. 1860
Groton, Mass. Firss Parish, Groton. 1655) |Crawford Nightingale. 1838) 1853
Groton J unction, M./Unitarian Society. 1864) |\Josiah Kendall Waite. 1833/1865
Hallowell, Me.
Hampton Falls, N.H./Unitarian Church.
Hartford, Conn. First Uni. Cong. Society.
Harvard, Mass, First Cong. Parish in Har. |1783)|Henry Hervey Barber. 1861/1861
Haverhill, Mass. First Parish.
Harrison Square. (See Dorchester.) ie nee 1808
. : es 7 rp ose ichardson, 1806
Hingham, Mass. First Parish in Hingham. 1635 Caleta t inacin, 1824/1855
Hingham, Mass. Third Cong. in Hingham. _//1807||Joshua Young. 1849)1864
Hingham, So , Mass.|Second Parish in Hingham. |1745| |John Savary. ‘11866
Houlton, Me. Unitarian So. of Houlton. _{1864! |George Fiske ‘Piper. 1864/1864
Hubbardston, Mass. |First Cong. Ch. of Ch. in H, |1768) |Seth Saltmarsh. 1847| 1864
Jamaica Plain, Mass.|First Cong. Society. James William Thompson, D.D./1831)1859
Janesville, Wis. First Ind. So. of Lib. Chris.|1864| |Silas Farrington, 1857/1864
Jersey City, N. J.
Kalamazoo, Mich. |¥irst Uni. Church, Kalam, |1858||Clark Goodhue Howland. 1859}1865
Keene, N. H Keene Cong, Society, 1825) | William Orne White. 1848) 1851

 
 

73

 

 

 

 

 

 

 

Second Cong. Society, Q., I.

 

 

 

 

 

 

 

 

SOCIETIES. MINISTERS.
i a 3
ad Pa o
PLACE. CORPORATE NAME. bo © NAME. Pdl/4s
o
Os O° ln
Kennebunk, Me, First Cong. Par.of Kenn. {1750 Joshua Augustus Swan. 1850)1850
Kenosha, Wis. First Uni. So. of Kenosha. [1865 |Newton Maurice Mann. 1865/1865
Keokuk, Iowa. First Uni. Church of K, 1853 |Robert Hassall. 1844/1863
Kingston, Mass. First Cong. Par., Kingston. |1717 |Joseph Hobson Phipps. 1848]1861
Lancaster, Mass. First Cong. So. of Lancaster.|1653, |George Murillo Bartol. 1847/1847
Lancaster, N. H.
Lawrence, Mass. Unitarian Society.
Lawrence, Kansas. |First Uni. So. of Law., K. /|1856 | William Cutter Tenney. 1845]1863
Lebanon, N. H 1865 1865
Leicester, Mass. John J. Putnam.
Leominster, Mass. |First Cong. So. of Leomin. John Bremner Green. 1862/1864
Lexington, Mass. First Parish of Lexington. |1696 |Leonard Jarvis Livermore. 1847/1857
Lexington, EK. Mass./The Ch. of the Redeemer, William Thomas Stowe. 1862]1864
’ Lincoln, Mass. First Parish.
Littleton, Mass, First Cong. Society. Albert B. Vorse. er
Lockport, Til. William H. Hoisington, 1865
Louisville, Ky. First Unitarian Society. John Healy Heywood. 1841]1841
Lowell, Mass. First Unitarian Society.
Lunenburg, Mass, |First Cong. Society. 1728
Lynn, Mass. Second Cong. So. of Lynn. |1822)|Samuel Barrett Stewart. 1863/1865
Manchester, N.H. |Unitarian Society.
Mansfield, Mass, First Cong. Parish.
Marblehead, Mass. James H. Wiggin. 1862]1865
Marietta, Ohio. First Uni. So., Marietta. 1855 ; .
Marlborough, Mass. |Second Parish, Marlboro’. {1805 |Eugene De Normandie. 1857/1865
Marshfield, E. Mass.|Second Cong. So. in Marsh. |1739 |George Leonard. 1836/1836
Meadville, Pa. Independent Cong. Church. John C. Zachos. 1864/1866
Medfield, Mass. First Cong. Society. 1651 Charles Chauncy Sewall. 1827|1864
Medford, Mass, First Parish, Medford. 1713 |Edward C. Towne. 1860)}1861
Mendon, Mass, First Ch. and So. of Mendon.|1680)
Milford, Mass. The Uni. So. of Milford. —_|1864
Milton, ‘Mass, First Cong. Society. 662 |John Hopkins Morison, D. D. 1834/1846
Milwaukee, Wis. First Uni. Ch. of Milwaukee./1860 |Carlton Albert Staples. 1854/1862
Montague, Mass. Second Cong. Church. D. H. Ranney.
Montpelier, Vt. The Church of the Messiah. |1864 |Charles Adams Allen, 1865]1865
Montreal, Canada. John Cordner.
Mt. Pleasant, Iowa.
Mt. Pleasant, Mass, |(See Roxbury.)
Nantucket, Mass. Par. of the 2d Con. M.H. of N./1809 |Thomas Dawes. 1843/1865
Nashua, N. H. First Cong. Society. Minot G. Gage. 1866|1866
Natick, 'S. Mass. Second Cong. Society. Horatio Alger. 1860
Neponset, Mass. (See Dorchester.)
New Bedford, Mass.|First Cong. So. of N. Bed. |1795' |/William James Potter. 1859]1859
Newburyport, Mass. Samuel R. Calthrop. 1866
New Orleans. La.
Newport, R. I. Charles Timothy Brooks,
New Salem, Mass.
Newton Corner, Ms.|Channing Church Society. [1856 |Edward James Young. 1857)1857
Newton, W Mass.
New York, Ney, -|Ohurch ae All Pont. r Henry Whitney Bellows, D. D. |1835/1839
Second Cong. Church. Kt
New York, N. Y. Chaatoh of the Mencia. } Samuel Osgood, D. D. 1835|1849
New York, N.Y. /Third Unitarian Society. 1859 |Octavius Brooks Frothingham. 1859
North Andover, etc. |(See Andover, N., etc.)
Northampton, Mass.|Second Cong. Church. - 11826 |William L. Jenkins. 1865
Northboro’, Mass. |First Cong. Ch. and Society.|1746 |Joseph Allen, D. D. 1816/1816
Northfield, Mass. [First Cong. Church. 1718 |Charles Noyes. 1859/}1865
Northumberland, Pa Aaron Porter. 1865
Norton, Mass. Cong. Parish in Norton. 1714 |Daniel S. C. Manchester Potter. |1861/1863
Pembroke, Mass. First Church in Pembroke. |1712 |Theophilus Pipon Doggett. 1833]1861
pore ’ Mass. First Parish in Pepperell. oe Charles Babbidge. 1833/1833
erry Me.
thors, N.H. |The Cong. Ch. of Peterboro’./1799 |Charles Brace Ferry. 1860}1860
Peterborough, N. Y.|(Not incorporated.) 1843 |William Frederick Bridge. 1849]1865,
Petersham, Mass. First Cong. Society. .
Philadelphia, Pa, |First Cong. Uni. Society. William Henry Furness, D, D. |1823/1825
Philadelphia, Pa, Second Uni. Society.
Pittsburg, Pa. Unitarian Church. ‘
First Par. of Ply., found. ) 1602
Plymouth, Mass, at Leyden, Holland, 1620 Edward Henry Hall, 1859)1859
Portland, Me. First Parish. 1715.
Por tland, Me. Second Uni. Society. | James Tracy Hewes. 1862|1864
Portsmouth, N.H. |South Parish. James De Normandie, 1862/1862 .
Providence, Te. ee First Cong. Church. 1728
Providence, BE Westminster Cong. Society.|1827,|Augustus Woodbury, 1849|1857
Providence, Ryd. Church of Min. at large. Edwin M. Stone.
Quincy, Il. 1840 |Sylvan Stanley Hunting. 1852|1865
74

 

 

 

 

 

SOCIETIES. | MINISTERS.
le alg
PLACE. CORPORATE NAME. bo & NAME. Pd) 48
é* 63 \ 5"
Quincy, Mass. First Cong. Society an John Doane Wells. 1860/1860
Raynham, Mass.
Richmond, Va. Unitarian Church. 1831
Ripon, Wis. First Uni. Ch’st Ch. of R. 1865) [Rufus 8. Sanborn. 1841)1863
Rochester, Minn. First Uni. Society of Roch’r. J.F. Walker.
Rochester, N. Y. First Uni. Society of Roch’r.|1865 |Frederic West Holland, 1836/1865
Rockford, Ill. | D. H. Reed. 1865
Rowe, Mass. First Cong. Church, Rowe. /|1800| |Levi Woodbury Ham. 1865
Roxbury Mass. First Reli’s Society in R’xb’y.|1630, George Putnam, D. D. 1830/1830
Roxb’y, (Mt. Pleas.)|Mt. Pleasant Cong. Society. |1846| Charles James Bowen. 1850)1865
Roxbury, (West.) |First Cong. Parish, W.R’by./1712) Trowbridge Brigham Forbush. [1857/1863
Saco, Me. The Second Parish of Saco, |1824 J yin Taylor Gilman Nichols. : me 1843
: ; illiam Greenleaf Eliot, D. D.}1834)1834
St. Louis, Mo. Churclf of the Messiah, 1834 Thomas i. Eitot, 1865/1865
St. Louis, Mo. Mission and Free School,
St. Paul., Minn.
Salem, Mass. ~ First Cong. Society. 1629) |George Ware Briggs. D. D. 1834} 1853
Salem, Mass. Second Church. 1717) |Samuel Collins Beane. 1862/1865
Salem, Mass. The North Society. 1772' |Edmund B. Willson. 1844/1859
Salem, Mass. Ind. Cong. Ch. in Bart’n §q./1824.
Sandwich, Mass. First Church of Christ in §8./1638] |Thomas William Brown. 1852/1864
San Francisco, Cal. Horatio Stebbins. 1851/1864
Scituate, Mass. First Parish of Scituate. 1634) |William Sweetser Heywood. 1849/1865
Scituate, So. Mass. |First Parish of So. Scituate.|1642) | William Henry Fish. 1838]1865
Sharon, Mass. (Church closed.)
Sheboygan, Wis. G. 8S. Shaw.
Sherborn, Mass. First Cong Ch. in Sherborn.|}1685) |William Brown. 1863) 1863
Shirley, Mass. First Cong. Soci’y in Shirley. |1822) [Seth Chandler. 1831) 1834
Somerville, Mass. {First Unitarian Society. 1846
South Danvers, etc. |(See Danvers, etc.)
Springfield, Mass. |Third Cong. Soc. of Spring.|1819| |Charles Albert Humphreys. 1863)1865
Staten Island, N. Y.
Sterling, Mass. First Cong. Soc.in Sterling./1836| |Alpheus Sanford Nickerson, 1858/1864
Stoneham, Mass. 1866
Stow, Mass. First Parish of Stow. 1700| (George Faber Clarke. 1847| 1862
Sturbridge, Mass. |Uni. Cong. Society of Stur. |1864||John Albert Buckingham. 1864
Sudbury, Mass. :
Syracuse, N. Y. Uni. Cong. Church in Syr. [1838] |Samuel Joseph May. 1822)1845
Taunton, Mass. First Cong. Society.
Templeton, Mass. |First Parish in Templeton. [1733/|Edwin Goodhue Adams, 1847'1847
Toledo, Ohio. First Uni. Church of Toledo.}1865] |Stephen Henry Camp. 1863/1864
Toronto, Canada,
Townsend, Mass.
Tremont, ll. 1866, |E. M. Whitney. 1866
Trenton, 'N. Y. Reformed Christian Church. |1806) |Jefferson Myers Fox. 1862)1862
Troy, N. H. Tra Bailey. 1858/1866
Troy, N. Y. First Uni. So. of the city of T.|1845) |Edgar Buckingham. 1835|1853
Tyngsboro’, Mass. |First Parish of Tyngsboro’, |1755) |Stillman Barber. 1850)1860
Upton, Mass. - 1857) |George S. Ball. 1857
Utica, N. BY Unitarian Society. 1865) |L. A. Sawyer. 1865
Uxbridge, Mass. First Cong. Society in Ux. 1781) |Rushton Dashwood Burr. 1853/1862
Vernon, N.Y.
Vineland, N. J. 1866
Walpole, "Mass. First Parish. William B. Smith.
Walpole, N. H. Unitarian Society. : Nathaniel Seaver, Jr. 1865/1865
Waltham, Mass, Ind. Cong. Society. 1839| (Samuel Benjamin Flagg, 1858/1865 _
Ware, Mass. First Unitarian Society. William G. Nowell. 1866
Warwick, Mass. First Parish Cong, Increase Sumner Lincoln, 1860
Washington D.C. |Unitarian Society.
Watertown, Mass. (First Parish. John Weiss. 1840) 1862
Waterville, Me. First Uni. Society of Water.|1863 [David Newton Sheldon, D. D. {1835/1862
Wayland, Mass. First Church.
West Cambridge etc.|(See*Cambridge.)
Westborough, Mass./First Cong. Society of West. ou George Nelson Richardson, 1865}1865
Westford, Mass. First Cong. Parish in W. 1727 <
Weston, Mass. First Parish in Weston. 1709 hee ek oie et = henwa. oe a
Whately, Mass.
Wilton, N. H. First Cong. Church and So, |1763 /William Bradbury Buxton, 1864/1864
Winchendon, Mass. 1865] |Charles H. Wheeler. 1865
Winchester, Mass, 1865
Windsor, Vt.
Winona, Minn. First Cong. Uni. Ch. of Win.'1864 |Henry Partridge Cutting. 1845 1864
Woburn, Mass. Unitarian Church. Eli Fay. 1864
Worcester, Mass, |Second Cong. Church. 1785) |Alonzo Hill, D. D.
Worcester, Mass. /|Church of the Unity. 1846) |Rush R. Shippen. 1858
Yonkers, N. Y. First Uni. Con,So.of Y.,N.Y.'1856 |Joseph May. 1865'1865

 

 

 

 

 

 

 

 
 
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