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CONSEQUENCES.
BY
MONCURE. D. CONWAY, M.A.
“ The destroyer of all successes is ill-timed apprehension of danger. ”
Hitopadesa.
PUBLISHED BY THOMAS SCOTT,
NO. 11, THE TERRACE, FARQUHAR ROAD,
UPPER NORWOOD, LONDON, S.E.
Price Threepence.
��CONSEQUENCES.
N eminent writer has lately caused some agitation
by warning the country that there are certain
“ rocks ahead ” on the track of its present course. He
sees danger to the wealth, the greatness, and even the
stability of the nation in every direction. The rocks
concerning which he is most apprehensive are, first,
that the coal will give out, and with it all the manu
facturing and railway enterprises which make the com
mercial supremacy of England ; and secondly, that the
intelligence of the country is alienated from its religion,
which renders it certain that the masses of the people
will presently be also alienated from it; and since they
will be without the restraints of culture, the downfall
of creeds will involve the downfall of social and politi
cal institutions which have grown up along with the
creeds. It will require, he thinks, a culture and refined
thought, which the masses do not possess, to detach
the social organism from the dogmatic parasite which
has grown around it; and when the scepticism of the
educated has filtered down into them, they will make
a rude, indiscriminate sweep of good and evil alike.
It is not within the scope of this essay to consider
the particular “ rocks ahead ” pointed out by our
“ Cassandra.” I merely refer to his warnings as illus
trative of apprehensions felt by many in another direc
tion, namely, the effect of religious inquiry on human
happiness and character. And I do so because his
apprehensions appear to me to rest upon fallacies quite
A
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similar to those treacherous fears of the results of free
inquiry which I propose to consider. His main fallacy
is the fear that the same intelligence which has adapted
man to his present condition is to remain standing still
while everything else changes. Our coal mines, it may
be, are gradually to diminish, possibly to fail; but wifi,
that intellect which has invented steam engines, and
other machinery, lose its power of invention, and for
the first time show itself inadequate to meet emer
gencies as they arise ? Is the future to have all our
problems, and to be without brains of its own ? So
also in the case of the violent revolution apprehended,
when the masses share the scepticism of the educated.
Our prophet of evil forgets, apparently, that such a
change as that cannot be an isolated one. He forgets
that in the same length of time a thousand other
changes will also occur; that, for instance, the masses
must acquire some of the calmness and self-control of
the cultivated along with their scepticism; and, on the
other hand, that the social fabric will improve, that the
state will become nobler, and all classes possess too
much interest in both to handle rashly any real and
healthy institution.
This whole method of apprehension is treacherous.
When Jesus said, “ Sufficient unto the day is the evil
thereof; to-morrow will take care of to-morrow’s
affairs,” he uttered a thought as pregnant with philo
sophy as with faith. The plan of prognosticating prac
tical evil has now become a favourite method of trying
to intimidate free thought and free speech. This plan
has been carried to its extreme by the Bishop of Peter
borough, who lately said that he would not stop to
inquire whether the tidings of science were true or not;
he only asked whether they were glad tidings. Not
finding them glad tidings—and they certainly are not
promising for bishops — his lordship unhesitatingly
rejects them, irrespective of their truth or untruth.
This Bishop only caricatures a way of dealing with new
�Consequences.
5
truth which is being more plausibly used by many
others than by this bishop, who has so well merited
the thanks of scientific men by his naive utterance.
Most of us, whose memories run back towards the
beginning of this generation, must recognise a marked
change in the tone of orthodoxy towards rationalism.
In place of the old intolerance, we now find a tone of
apology, and meet with numbers of people who are
eager to persuade us that they are not so orthodox as
they seem. Again, we are as often appealed to to
exercise charity as we have had, in earlier times, to
appeal for it ourselves. It is to be hoped we shall all
cultivate that virtue, but heretics cannot shut their
eyes to the novelty of the situation. When cremation
was lately proposed, and was bitterly denounced by the
Catholic clergy in Belgium, a paper in that country
remarked that it was a pity the Church which so
opposed burning the bodies of the dead had not always
manifested an equal repugnance to burn the bodies
of the living ; similarly, it is an instance of the irony of
history that the religionists who so long ruled England
by reign of terror should now appeal for charity. Even
Protestantism, when it succeeded Romanism in power,
did not break its terrible weapons; it used them until
they became dull. Reduced at last to battle in an
Age of Reason, and to answer argument with argu
ment instead of with prisons and persecutions, it calls
for the toleration it so long denied. Very well, let
us have it,—charity for all! We may doubt whether
we should have heard so much about it had Supersti
tion continued as strong as of old,—but still the high
rule of reason is to speak the truth in love.
At the same time, long experience should make us
prudent. The more valuable a coin is the more dan
gerous is its counterfeit, and the more attractive a
virtue the more necessary is it that its garb shall not
be conceded to its opposite. Charity is due to every
sincere man, but not to proven error. If a man be in
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error, the more I love him the more will I hate the
falsity that misleads him. When the wolf pleaded for
compassion, the shepherd replied, “ Mercy to you were
cruelty to the lamb.” It is difficult to see how it can
be consistent with love to our fellow-beings that we
should be tender to the errors that afflict them, or the
superstition that devours them. Clemency becomes
cruelty when it parts from common sense.
All this is too plain to require argument. But of
late its force has been escaped by another plea. We
are now told that in the progress of the world the old
beliefs have lost their darker features. The old talons
of persecution have been pared away; fanaticism has
become unfashionable; hell has been spiritualised;
and creeds that once roused agony, fear, and consequent
intolerance are now softened into unrealised words or
mystical meanings. Superstitions may remain, but
they are now pretty superstitions, like a child’s belief
in fairies. And we are asked, Is it not unnecessary, nay
cruel, to take away such sweet illusions, when they are
so harmless ? A gentleman who takes his family to
church regularly, said to me, “ I know as well as any
one that the clergyman preaches fables, but I do not
care to worry my children by telling them so. When
I take them to the pantomime, I don’t tell them, All
that scenery is only daubed pasteboard, the fairy there
is merely a painted woman, and her jewels only glass,
bought for a penny. Whether at church or theatre I
prefer to humour their pleasant illusions, and let them
remain happy in them as long as they can.” It ap
peared to me strange that this gentleman should not
see the great difference between transient illusion and
permanent delusion. He humours the illusions of the
pantomime, because he knows very well that his child
will outgrow them. It would distress him very much
if he thought that, when his child grew to be twenty
years of age, it would still believe in the reality of
fairies. But, in encouraging the pulpit fables, he is
�Consequences.
7
fostering things that, from being the illusions of child
hood, harden into the delusions of the whole life.
Mr Tennyson has put this common notion into
rhyme, and his verses are the favourite quotation of the
school we are considering. They were recently offered
by the Athenaeum as a rebuke to Mr Morley for his
excellent work “ On Compromise,” and again by a
plausible writer in censure of the plain-speaking of
certain pulpits. The verses run thus :
“ 0 thou that after toil and storm
May’st seem to have reach’d a purer air,
Whose faith has centre everywhere,
Nor cares to fix itself to form,
Leave thou thy sister, when she prays,
Her early heaven, her happy views,
Nor thou with shadow’d hint confuse
A life that leads melodious days.”
These verses are nearly the only ones which the poet
and his friends might wish obliterated from his fair
pages, as representing (one must believe) his first
timorous and unsteady step on a path which we may
hope has since lead to heights that shame their faithless
fears. Passing their undertone of contempt for the
female intellect, of which the poet was probably uncon
scious, let us consider what our duty is to that praying
sister, or brother either, whose illusions we are called
upon to spare. If our sister is praying in earnest, if
doubt has not crept into her heart—we must not call it
her intellect, I suppose—then her faith does not merely
include
“ Her early heaven, her happy views,”
but also her early hell, and some most unhappy views.
If her prayer be not a mere attitude, she is probably
imploring an angry God not to send her children,
brothers, or friends into everlasting anguish and despair.
If that be her creed, she can hardly be leading such
melodious days that it should be cruel to hint that her
apprehensions may be unfounded.
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Consequences.
But the poet might remind us that he asks us to
leave her the pleasing side of her creed only—to
remove her fears, hut humour her hopes though they
be false. Our sister must be feeble indeed if this be
possible; her powers must be very weak if she does
not perceive that her Bible and her Prayer-book tell
her as much of God’s wrath as of his love, corre
late hell and heaven, and that she has no better
authority for her hopes than for her fears. But grant
ing that the process be possible, and that we find her
living in an atmosphere of rosy delusions, the question
arises, ought we to avoid disturbing them ? Do not
let us confuse that question with any other. It is not
whether we should obtrude our opinions on others, but
whether we should sanction their opinions when we
believe them false; it is not whether we should be
rude, but whether we should be sincere. One who
loves truth will not need exhortation to try and make
it attractive instead of repulsive. The danger is the
other way, that truth will be so smooth and polite as
not to be recognized for what it really is. The real
question is whether truth should be concealed and
suppressed out of consideration for any one’s pleasant
prejudices.
It is perfectly easy to show on general principles
that such tampering with truth is disloyal and more
dangerous than honest error itself. It is easy to show
that to suppress truth is to suggest falsehood; that it
is to foster a malarious atmosphere which brings forth
not only pretty superstitions but ugly ones, and leaves
the mind to be overgrown not only with gay weeds but
rank poisons; that where a pleasant fiction finds
shelter a dangerous error may nestle at its side; and
that if the great souls of history had smoothed over
falsehood because it was agreeable, and remained silent
before the pet prejudices of weak minds, we should all
be worshipping to-day the painted fetish dolls of the
world’s infancy.
�Consequences.
9
But I propose at present to look at the matter from
another and somewhat lower point of view. This
theory of suppression is not only immoral, hut rests
upon an essential delusion. That delusion is that
truth is hard, cold, unlovely, and that all the beauty
rests with the illusions. The prevalence of this notion
is easily explained. It is the natural tendency of an
existing dogmatic system, when it finds some of its
points coming into collision with common sentiment,
to smooth and explain them away, cover them with
velvet, so as to make itself as attractive as possible; and
one of the oldest tricks of dogmatic art is to paint the
opposing view in as dark colours as possible to make
itself more pleasing by the contrast. The early Chris
tians painted their own saints with beautiful tints on
church windows, but the saints of other religions they
painted as demons with terrible horns and flaming
eyes; and the descendants of those early Christians
have not lost their art. We know their skill in paint
ing the infidel on his death-bed surrounded with
horrors, the materialist given up to sensuality, the man
of science living in an Arctic sea of negation, perishing
without hope. It is no wonder that with these for
bidding pictures in the distance so many are frightened
back from the search for truth, and beg that the realm
of delusions may be spared.
But there is one suspicious circumstance about all
these pictures of the results of beliefs so invested with
horrors; they are depicted by those who have never
held those beliefs, who have no experience of their real
bearings, and who must therefore have drawn upon
their imagination for their facts. We do not hear the
actual materialists complaining that their belief is hope
less, nor the real heretic crying out that he is in icy
despair. They seem about as hearty and cheerful as
other people. In one of our popular dramas, a rigidly
righteous old lady is troubled because a certain blind
youth is constantly cheerful; regarding blindness as
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Consequences.
sent by an afflicting providence she shakes her head at
the young man’s happiness, and says that when tribu
lation is sent to us we ought to tribulate. This old
lady, who, never having been blind knew nothing of
its resources, seems to have written a good deal of
modern theology. I do not deny that there is a
certain naturalness about her inferences concerning
things she knows nothing about. When she appears
in the guise of a popular preacher or a doctor of
divinity, he sits down to consider what he would be
and do if he (otherwise, of course, retaining his present
views) were a materialist, or a sceptic, and how Paine
and Voltaire must have died—if they died logically.
But having never tried it, he is compelled to evolve
each result out of his inner consciousness. The image
so evolved must sooner or later be brought face to face
with the fact, and the contrast between the two is
sometimes astonishing. Let us review a few examples.
In former times, theologians could not (imagine that
any man could have an actual and conscientious dis
belief of their dogmas. They attributed all scepticism
to an evil heart, or to a desire to forget and hide the
truth lest it might check their evil propensities. This
being their premiss, it was but a natural inference that
all sceptics must be wicked men. Thus Thomas Paine
was branded as a drunkard—a pure fabrication—and
Voltaire stigmatised for immoralities of which he was
innocent. But there was another inference. These
men being only pretended unbelievers, it was but
natural that when the hour of death arrived, the dis
guise should fall, the truth come out, and the terrors
it was impossible really to disbelieve then come so
close that they would cry for mercy and die in the
agonies of remorse. To suit that theory, fictitious
scenes were invented for the deathbed of Paine, who
died most peacefully, and that of Voltaire, whose only
trouble in his closing hours was that the priests hung
about him like vultures.
�Consequences.
11
But that old theory broke down. The upright lives
of such men as Hume, and Herbert, and Bolingbroke,
and Franklin, and their peaceful deaths, reduced it to
absurdity. There has succeeded to it another, which
is, that unless a man believe in immortality, his life
must be selfish, and he must have an excessive horror
of death. While, on the other hand, the believer
in heaven sacrifices present for future happiness,
and dies with joyful hope. But this theory breaks
down under the facts just like the other. The scep
tical philosophers around us are apparently no more
selfish than other people. If they were devoted to
self, they would take care first of all not to express
their scepticism. There are eminent men of science
around us, disbelievers in Animism, whose abilities
might have made them bishops, but whose self-sacri
ficing devotion to what they believe true, causes them
to live in poverty, and under the denunciation of the
comfortable souls who find godliness to be great gain.
Nor do we find that heretics have any greater dread of
death than believers in a future life. The orthodox
man for whom the grave is a gate to Paradise, sends
for the doctor just as fast as the sceptic, and never
seems in any hurry to enjoy his future bliss. On the
other hand, no martyrs have ever marched more fear
lessly to death than the revolutionists of France and
Germany, who, in nine cases out of ten were unbe
lievers in any future life. The unbeliever in a future
life has not, indeed, much reason for the gloom com
monly ascribed to him. If he has lost expectation of
future joys, he has equally lost all apprehension of
future woes; and, so far as the natural desire for con
tinued existence is concerned, he knows that, if it is to
be, he will attain it just as much as any believer in it,
with the advantage that it will not have for a part of
it the torture of some of his friends.
Let us take another case,—the common idea of what
it is to be a fatalist or necessitarian. The believer in
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Free-Will sits down and evolves from his inner con
sciousness, the typical believer in necessity. As the
fatalist believes that what will be will be; that nothing
can be altered by the will of man; so, he must assuredly
be a man who sits passive and allows things to take
their own course. If he be a Calvinist, and believes
that God has predestined from before the foundation
of the world those who are to be saved and those who
are to be lost, he will not fail to give himself up to
sensual pleasures, knowing well that if he is one of the
elect, self-indulgence cannot harm him, and if not, he
will at least enjoy this life while it lasts. But when
our speculative believer in free-will comes to examine
the facts, he finds that the most active figures in his
tory have been those same believers in fate. They
are such men as the heroes of Greece; as Paul and
Mahomet; Luther, Calvin, and John Knox; as Crom
well and his soldiers ; as the Puritans who founded
the American Commonwealth ; men, aggressive, power
ful, irresistible, who have left their impress on the
world in epochs; men, too, who, instead of finding in
their election to divine favour, a reason for self-indul
gence, felt in it an inspiration to surrender their every
power to what they conceived to be the will of God.
As a final example, we have before us the ordinary
conception of a materialist. Very few people are com
petent to pursue those philosophical studies which
underlie the various conclusions called nominalism,
realism, intuitionalism, utilitarianism, idealism, material
ism. But the latter word has a familiar sound:
materialism is related to matter, and matter plainly
means the earth, and flesh and blood,.food and drink;
consequently a materialist must mean a gross, fleshly
character, a man who believes in nothing he cannot
bite, and, as opposed to the idealist, he must be a man
without ideas. This popular notion of a materialist
recalls the sad fate of one of our artists, who made a
sea-side picture, and among the common objects of the
�Consequences.
13
sea-side which, he painted on the sands was a blood-red
lobster. He had never seen a lobster, except as boiled
for the table, and he supposed it had the same colour
when washed up from the sea. He painted in accord
ance with his experience; and his surprising work so
added to his experience, that he is now, I believe, a
respectable merchant. And so the average orthodox
man bestows on the materialist his own experience of
matter, and boils him in the hot water of his theologic
consciousness very red. But when we come to consider
the materialists as they are, we find them quite the
reverse. It would be difficult—I might almost say
impossible—to find in the long list of eminent material
ists a single gross or sensual character. English
materialists have been known to us as men especially
consecrated to ideas. They have been such men as
Shelley, in whose poems of Mature Robert Browning
found a high correspondency with the divine; or
Robert Owen, and his fellow-socialists, giving up life
and fortune in the pursuit of an ideal society; and
such men are fairly followed to-day by the men of
science, and the positivists, and the secularists—men
of plain living and high thinking, almost ascetic in
their self-denial, and ever dreaming of higher education,
of co-operation, and of other schemes for the moral,
intellectual, or social advancement of mankind. Such
are the men for whom Christians in their palaces sigh,
deploring, amid their luxury, the gross materialism of
the times!
Now, let me not be misunderstood. The fact that
believers in these several doctrines have contradicted
by their lives and characters the d, priori theories
formed about them, does not prove their doctrines
true. The fact that Paine, when the American Con
gress voted him money for his writings, refused to take
it, poor as he was, but devoted it to the cause of liberty,
refutes the idea that an infidel must be selfish; but it
does not prove Paine’s belief to be true. Nor does the
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Consequences.
life of Paul prove the truth of predestination, nor that
of Shelley the truth of materialism. As little do such
facts show that there is no connection between intellec
tual convictions and practical life. What such facts do
show, is just this : that the implied method of dealing
with questions is treacherous. Truth is not to be
tested by anyone’s speculative apprehensions as to its
results. It is as if a painter should sit down at the
base of a hill he has never ascended to sketch the
landscape which he supposes to be seen from its
summit. The height may command out-looks he can
not imagine until he has climbed it. If the orthodox
believer really occupied the point of view reached by
the thinker seen only from his own, he might find
him surrounded by prospects, forces, influences, which
alter the case materially. Every liberal thinker’s ex
perience must confirm this. The free-thinker knows
well that it is the sign of an embryonic phase of in
quiry, to dread its consequences upon the character or
happiness of any man, woman, or child. It has not
brought gloom to himself, nor demoralization; he does
not find his life a discord in contrast with any
“melodious days” when he believed in a jealous God
and a yawning hell; he knows that truthfulness is the
sustaining thing, and the ardent pursuit of truth able
to fill heart and brain with enthusiasm and hope.
Why should he imagine that what has brought to
himself liberation and light should bring a shadow on
the life of his “ praying sister,” whom he can only re
gard as a victim on whom Superstition, like a ghoul, is
preying 1
The free inquirer will discover full soon that the
only “ saving faith ” is a perfect trust in truth, and
that the only real infidelity is the belief that a lie can
do better work than truth. He will take to heart
Montaigne’s advice, and fear only Fear. No alarms
about the consequences of the diffusion of truth can
shake his nerves or cause the balance to tremble in his
�Consequences.
15
hand. Truth has ever justified herself. She can look
back to fair results, to the noblest triumphs, and in
their light see the chains that bind all the lions on her
path. We pursue our inquiries, not without experience,
not in the infancy of the world, but amid the mighty
shades of heroic forerunners; amid a cloud of brave
witnesses, who knew that the children of Truth have
nothing to fear, living or dying ; whose fidelities have
built up the temples of Science and Civilization amid
the clamours of cowards; and they all cry shame on
the fears that would betray our reason and sap our
strength; they cry Onward ! to the heart that aban
dons the flesh-pots of falsehood, even for a wilder
ness where leads the pillar of truth—be it fire, be it
cloud.
TURNBULL AND SPEARS, PRINTERS. EDINBURGH.
��INDEX TO ME SCOTT’S PUBLICATIONS,
ALPHABETICALLY ARRANGED.
The following Pamphlets and Papers may be had on addressing
a letter enclosing the price in postage stamps to Mr THOMAS
SCOTT, No. 11, The Terrace, Farquhar Road, Upper Norwood,
London, S.E.
Price
ABBOTT, FRANCIS E., Editor of ‘ Index,’ Toledo, Ohio, U.S.A.
S'
’
The Impeachment of Christianity. With Letters from Miss F. P. Cobhe and
Prof. F. W. Newman, giving their reasons for not calling themselves Christians <0
Truths for the Times
_
_
.
_
_
(0
ANONYMOUS.
A Plain Statement,
Address on the Necessity of Free Inquiry and Plain Speaking,
A. I. Conversations. By a Woman, for Women. Parts I., II., and III., 6d each
Christianity and its Evidences
_
_
_
_
Euthanasia ; an Abstract of the Arguments for and against it,
A Few Self-Contradictions of the Bible _
_
Euthanasia,
Modern Orthodoxy and Modern Liberalism
.
Modern Protestantism. By the Author of “The Philosophy of Necessity.”
Nine Years a Curate .
_
_
_
_
One Hundred and One Questions to which the Orthodox, &c Per dozen
On Public Worship
Our First Century
------2
Primitive Church History
Sacred History as a Branch of Elementary Education. Part I.__ Its Influence
on the Intellect. Part II.—Its Influence on the Development of the Con
science. 6d each Part
_
_
_
The Church and its Deform. A Reprint
The Opinions of Professor David F. Strauss
The Twelve Apostles
Via Catholica; or, Passages from the Autobiography of a Country Parson
Parts I., II., and III., Is. 3d. each Part
.
Woman’s Letter
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AN EX-CLERGYMAN.
What is the Church of England ?
A Question for the Age.
BARRISTER, A.
Notes on Bishop Magee’s Pleadings
Orthodox Theories of Prayer
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The Chronological Weakness of Prophetic Interpretation The Evangelist and the Divine
The Gospel of the Kingdom ------
The Church
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Catechism
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Examined. Reprint 1
0E theaLegekds of Abraham, Isaac, and Jacob Critically Examined
dlbaiv i, Mbs a.
Natural Religion, versus Revealed Religion
On Etbbnal Torture ----__
On the Deity of Jesus. Parts I. and II., 6d. each Part
-'
On The Atonement
1
BRAY, CHARLES.
.
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Illusion and Delusion ; or Modern Pantheism versus Spiritualism,
I he Reign of Law in Mind as in Matter. Parts I. and II., 6d each Part
u?A”.*™01116 Eemarks on Professor Tyndall’s Address at Belfast,
wsus Authority .
BROWN, GAMALIEL.
An Appeal to the Preachers of all the Creeds
Sunday Lyrics The New Doxology
---III*
CANTAB, A. Jesus versus Christianity
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BASTARD, THOMAS H0RL00K. Scepticism and Social Justice
BENEFIOED CLERGYMAN OF THE CHURCH OF ENGLAND
BENTHAM, JEREMY.
BERNSTEIN, A.
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.MPaLE? EN™'LED’ “The Pkeseni Dangers of the Church of
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�List of Publications—continued.
CLERGYMAN OF THE CHURCH OF ENGLAND.
An examination oe Liddon’s Rampton Lecture
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Victorian Blogging
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Consequences
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Conway, Moncure Daniel [1832-1907.]
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Place of publication: Edinburgh
Collation: 15, [4] p. ; 18 cm.
Notes: Part of Morris Miscellaneous Tracts 4 and the NSS pamphlet collection. Publisher's list on unnumbered pages at the end. Tentative date of publication from British Library catalogue. Printed by Turnbull and Spears, Edinburgh.
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Thomas Scott
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[1875?]
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G4863
N177
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Unitarianism
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Morris Tracts
NSS
Unitarianism
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Text
^niianan JfHlotosjnp axxb
LETTER
TO
REV. HENRY W. BELLOWS, D.D.
BY
REV. EDWARD C. TOWNE,
PASTOR
OF
THE
UNITARIAN
PARISH,
MEDFORD,
MASS.
CAMBRIDGE:
PRESS OF JOHN WILSON AND SONS.
1866.
��Bmianan
anb Citato.
Rev. Henry W. Bellows, D.D.
My Dear Sir, — I have a most serious purpose in address
ing you. You have within a short time received into vour
hands the chief control of a considerable part of the denomina
tional affairs of Unitarianism. As the projector and chief
manager of the National Unitarian Conference last year, and
as head of the Council which represents that Conference, you
so far stand at the head of the denomination. I say so far,
because I am by no means ready to admit that your National
Conference really represents Unitarianism. I think it may
appear that it-represents little more than a. moment in which
the Unitarian body, in its exceeding good nature, waited upon
your thought, without intending to commit itself to your po
sition. But for the moment you occupy a position of high
control. You have become the chief editor of the only Uni
tarian Review, “ The Christian Examiner.” You control
indirectly the New-York Unitarian paper, and to some extent
the provincial organs of the denomination. By means of the
National Convention, which yielded a well-meant assent to
your vigorous and plausible dictation, you have for the time
stamped your ecclesiastical policy upon much of the action
and utterance of Unitarianism. I desire to protest against
*
this policy. I wish to demand for Unitarianism the contin
uance of liberty. Ecclesiasticism and dogmatism seem to me
intruders upon a fellowship which is meant to be as broad as
�4
UNITARIAN FELLOWSHIP AND LIBERTY
the providential opportunity of the time, and as free as the
most enlightened consciences require. I protest against unbrotherly exclusion and the reign of conservative dictation.
I wish to make it understood, that your course in the National
Unitarian Convention is resisted in the name of Christianity
itself, as seriously in violation of the fundamental principles of
Christian faith and covenant. I do not arraign you on account
of your opinions, which I assume to be your conscientious con
victions ; but on account of your unbrotherly resolution to make
these opinions the rule of Christian communion, against the
earnest and deeply conscientious appeal of men and brethren
providentially associated with you, or directed to you for sym
pathy and communion. '
The principle on which I plant myself was recognized and
emphatically avowed in the paper presented by you to the
Committee charged with calling our first National Unitarian
Convention. It was in these words : —
“ That the corner-stone of the Unitarian body, as distin
guished from other ecclesiastical bodies, must continue to be
liberty of thought, and that the denomination could unite only
on a platform broad enough to sustain the whole brother
hood who claimed the name and faith ; that it would be im
possible to run any line through the Unitarian body, or the
faith of the body, which would not leave equal worth, ability,
sincerity, and practical Christianity, on either side of it; nor
could we cut off any portion of the body, or any school of it,
without cutting off something vital, significant, and precious.
It should therefore be settled, now and for ever, that, without
making light of opinions, or pretending indifference or neu
trality in respect to them, and allowing and inviting discussion
of doctrines and policies and tendencies, the Unitarian or Lib
eral Christian body is the rightful home of all ministers of
good Christian character who claim, on grounds satisfactory
to themselves^ the Christian name and faith, and desire to co
operate and hold fellowship with each other ; that no excision,
or denial of Christian standing, or refusal of fellowship, is to
�UNITARIAN FELLOWSHIP AND LIBERTY.
5
be encouraged in either direction, whether towards those lean
ing towards the old creeds, but claiming our name and fellow
ship, or those leaning towards Rationalism.” (From “ The
Christian Register” of Feb. 4, 1865, with the Italics as there
printed.)
In the more formal address to the churches of our body, the
Committee, of which you were chairman, earnestly called at
tention to the emancipation characteristic of our time, and to
the duty, laid upon us as a body, of opening wide our doors
to the new believers of this new time, whether they should
come from the old churches, or from the mass of inquirers
outside of all church connection. I quote again the terms of
your own statement: —
“ That crust of ecclesiastical 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 new light, a hospitality
toward truth, a willingness to hear and do and accept new
things, with a courage, faith, and aptitude for large and gen» erous enterprises.
“ Is there not an immense floating body of intelligence, de
tached from all ecclesiastical relations, to which we owe the
urgent and speedy presentation 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 which fifty years ago disturbed our
hearts, and gave birth to our denomination ? ”
These earnest avowals, with much more to the same purport
circulated through private channels, led to the belief that the
�6
UNITARIAN FELLOWSHIP AND LIBERTY!
National Unitarian Convention would proclaim an unqualified
Christian Brotherhood, without dogmatic or sectarian charac
ter, and invite the union in Christian fellowship of as many as
desired to meet on this platform. You, who proposed the Con
vention, and had chief charge of preparing for it, authorized
the expectation that the Unitarian body would cordially recog
nize outcast hunger for truth and communion, and would make
a home for whatever ministers of good Christian character the
providence of “this critical hour” might send to our doors.
To those of us who felt that churches of evangelical faith, on
the one side, might perceive the Christian character of fellow
ship without dogmatic tests of any kind, and accept union on
the ground of Christian life and character, under the sole bond
of brotherly love; and that, on the other side, truly Christian
societies, of Universalist .antecedents, or of independent posi
tion, oi' organized outside of recognized lines of communion,
in the name of “ spiritualism,” or of “ reform,” would wel
come the order of a free communion, and eagerly avail them
selves of a cultivated fellowship, — there sprang up a sublime
hope that we were to have in Unitarianism a communion
wholly Christian, in which the transcendent verities of our
blessed faith would be no more postponed to the beggarly
elements of dogmatic conceit and sectarian prejudice. Yet the
very opposite of this was accomplished, and largely by your
interference and dictation. To substantiate this charge, I must
pass in review some important facts, chiefly of the action of
the National Unitarian Convention.
Upon the presentation by yourself, on the second day of that
Convention, of the report of a Committee of twelve on the or
ganization of a Conference, a discussion immediately arose.
That report introduced the phrases, “ God and the kingdom of
his Son” and “ the Lord Jesus Christ.” The object of in
troducing these phrases was to recognize so much of dogma
as the Italicized words contain, and to compel the indirect
admission of this by those who cannot conscientiously accept
the LoRD-ship of Jesus. The “ comparative contempt” of
�UNITARIAN FELLOWSHIP AND LIBERTY.
7
denying to the carpenter of Nazareth the character of Divine
Lord and Saviour, you had determined to deal with in the old
spirit of ecclesiastical coercion. This you avowed toward the
close of the Convention, in that significant speech in which
you became for a Tew unfortunate moments the sport of an ex
citable temperament, while arrogating to yourself the right to
“ control the spirit of the age.” I give you credit for having,
in the words of the report, “ felt called upon to apologize for
what he feared may have appeared to have been unkind
remarks on his part.” But Ionone the less, find a veritable
admission of significant fact in the following statement from
your excited address. I 'giveithe words of the report, pub
lished in the “ Christian Register.” They give less than the
force of your whole language^—
“ He desired the sympathy and affection of both sides ; but,
if he had to choose between the two, he frankly avowed that
he would rather go with OrthodogEwiji any form in which it
could be stated, than with those who would put Jesus Christ
into comparative contempt. We have made a constitution for
the purpose of holding the latter to it; and, if the issue is
made, we shall gain ten firm^good Christians for every one
we lose.”
This avowal, after the discussion upon the admission into
the preamble of the constitution of the Conference, of the
*
« phrases “ kingdom of his Son” and “ Lord Jesus Christ,”
amounted to a confession that those phrases were introduced
for the purpose of coercing a part of the body, and at the risk
of driving it away. It is credibly reported that Dr. Hedge
proposed in the Committee to pmit the term “ Lord,” but was
overruled by a portion of the Committee of twelve, who
insisted on this fragment of dogma, -and threatened to break
fraternal ties if the Convention should proceed to do the will of
God without first saying “ Lord, Lord,” to Jesus. I think I am
warranted in saying, particularly, that Rev. Dr. Eliot, of St.
Louis, was one of those who threatened the rupture^of our fel
lowship, if there were not at least a remnant of conservative
�8
UNITARIAN FELLOWSHIP AND LIBERTY.
dogma in its platform. I mention the name of Dr. Eliot with
great respect. He is one of the best of men when he makes
his face warm and lovely. But when he makes his face hard
and cold, because others will not bow to his intolerant opin
ion ; when he threatens to break fellowship, if a majority
should not be persuaded to follow his lead, — in that, he is
just as bad as if he were not Dr. Eliot and a border saint.
If there could be any doubt that there was an intention, on
the part of conservative leaders of our body, to hold their radi
cal brethren in last year’s Convention to their position, or to
break up the fellowship, it would be removed by the following
statement made by Dr. Osgood, your conservative friend and
associate in New York. I quote from a “ Sunday-evening
Lesson, reported by a Phonographer,” and printed in the
“ Christian Inquirer” of Dec. 7, 1865 : —
“ At the National Convention, held in this city last winter,
[spring?] the preamble to the constitution used the words,
‘ Our Lord Jesus Christ.’ Certain worthy persons of radical
views quarrelled with the words; . . . but the Convention
accepted them, and our denomination have believed in the
idea of our Lord Jesus Christ, and maintained the faith, that
at the name of Jesus every knee should bow, and every tongue
confess him to be Lord, to the glory of God the Father. . . .
Had our Convention refused to call Jesus Christ Lord, in a
sacred and peculiar sense, it would have broken up the assem- »
bly on the spot, and those of our clergy who hold the highest
positions, and are held in the greatest regard, would have left
the place. They believe in the Lord Jesus Christ, the Son of
God, and the Son of Man, the brightness of the divine glory,
and the express image of the Divine Person.”
I return now to the discussion which followed the intro
duction by you of the preamble and constitution which you
had in committee purposely framed, to hold the radicals to
a conservative confession of faith. Rev. David A. Wasson
— minister elect of the Twenty-eighth Congregational Society
of Boston, but still pastor of the First Unitarian Church of
�UNITARIAN FELLOWSHIP AND LIBERTY.
9
Cincinnati — first gave utterance to our protest. His tone
was extremely temperate. His words were, without excep' tion, the calm and kind expression of a brother’s conviction.
He only asked that they might be considered. He declared
that he had no wish to stand out against the judgment of
the majority, but only to state his view and the ground of it.
The constitution reported did not seem to him to meet the
want of the times, and he only wished to suggest such modifi
cation as would accord with the' spirit and aims of our liberal
communion. The chief ground of Mr. Wasson’s protest was
simple, and it was not unchristian. He said that the word
“ Lord,” applied to Jesus, commonly signified more than we
any of us wished to express. It was generally used of Jesus
as a supposed Person of God,. Almost all Christians meant
God when they used the phrase, “ Lord Jesus Christ.” There
fore we should not use it. He ftdcepted the providential lead
ership of Jesus, but he could ndTascribe’To him supernatural
lordship. He could not accent1 a "Lord who was not God.
And he would not use the termj^Son of God ” in such a way
as to imply that Jesus had himself an Exclusive sonship.
Mr. C. C. Burleigh followed Mr...Wasson, and made a
remark which stirred the indignation of the Convention, — so
at least Dr. Osgood says in the “ Sunday Lesson,” from which
I quoted above. It was to the effect- that Paul used the Greek
word kurios as a ^erm of address merely, equivalent to our Mr.
Mr. Burleigh was by no means altogether in the right. It was
incorrect to say, that New-Testament authority could not be
abundantly found for the use of “Lord” to designate Jesus
as supernatural Messiah; a® when allusion is made to the
apostolic expectation of “ the doming of our Lord Jesus
Christ,” “ with the voice of the archangel and with the trump
of God,” “ in flaming fire, taking Vengeance.” It would have
been much more to the purpose if Mr. Burleigh had pointed
out the fact, that the supernatural Lordship of Jesus stands in
w the New Testament as part of the Jewish-Christian conception
of Jesus as supernatural Deliverer, in that immediate age, of
2
�10
UNITARIAN FELLOWSHIP AND LIBERTY.
a chosen Jew-Christian people; and that it falls with the fall
of this conception. But what Mr. Burleigh actually said,
though to little purpose and with decided disregard of the
prejudices of his audience, was said innocently and in good
faith, and produced a shock only because Jesus is shielded as
an idol, an “express image” of God, in even the Unita
rian mind. I truly regretted that Mr. Burleigh did not make
a more scholarly criticism, and express himself with more con
sideration for the sensibilities of brethren who cannot yet give
up the “express image” for the pure Spirit; but, when Dr.
Lothrop excitedly “ called the speaker to order,” amid the
indignant applause of a portion of the Convention, under the
pretext that Mr. Burleigh “ represented no church,” the exhi
bition of holy passion was as unworthy as it was needless.
The subsequent allusion, by a radical Unitarian layman, to Mr.
Burleigh, when he said that “ he was opposed to uniting with
rag, tag, and bobtail,” no doubt revealed an important side of
the Unitarian mind, — its traditional distaste for religion with
out refinement. It expressed the moral limitation, as “ Lord
Jesus Christ” expressed the dogmatic limitation, of the faith
which resented the appearance on its platform of a representa
tive of that vast outside communion, the Holy Church of
Humanity.
I think I felt as much distaste- as any for the idiosyncrasies
of Mr. Burleigh, and sincerely deplored his awkward thrust;
but I am bound to say that it was by his disguised Christhood
that the Unitarian Convention was tested, and found somewhat
wanting. The spirit of Mr. Burleigh is pure and sincere ; he
has borne a true Christ-character through many years of
earnest going about to do good ; he has lived a spotless life,
and pursued, in his way, a noble career. If he has not dined
with the Pharisees, in fine raiment, with washen hands, and
“represented a church” with unctious dignity on many re
spectable occasions, he has at least borne the burden and heat
of the great day of conflict with wrong, and represented the
ideal Christ — Christ-character — under the cross of thank
�UNITARIAN FELLOWSHIP AND LIBERTY.
11
less toil and heavy reproach. That Christ was smitten by
cruel hands when offended prejudice clamorously supported
Dr. Lothrop in calling Mr. Burleigh to order. So far, more
over, as Mr. Burleigh was not at one with the clean and
comely delegates of regular Unitarianism, he was all the more
significant as a delegate from the unrecognized mass which
genuine Christianity especially commissions us to gather in.
In rejecting him in this aspect, because he represented no
church, but only outcast hunger for truth and communion, our
aristocracy of culture spurned the democracy of Christ with a
contempt infinitely more deplorable than the “ comparative
contempt” into which the^Lord Jesus” was put by Mr.
Burleigh.
It was with these feelings that I attempted to speak almost
immediately after Mr. Burleigh. Dr. James F. Clarke had made
a motion to so amend as to style our conference, “ of Unitarian
and Independent churches,” instead of Ij4 Unitarian ” simply.
To this you had said that Dr. ^larke’s proposition was not in
order in this Convention, — not because that statement was at
all true in fact, but because you dictatorially assumed to decide
that the Convention should not enter upon the “ broad-church”
question. Dr. Clarke had submitted to your dictation, and
withdrawn his motion. At this moment I took the floor. Im
mediately Hon. T. D. Eliot, who sat at the left of the President,
rose, and moved that speeches on the adoption of the constitu
tion be limited to five minutes. Mr. Eliot seemed to consider
this a question of privilege, entitling him to disregard the fact
that I was on the floor before him. I appealed against this to
the President, — Mr. Eliot,$ meanwhile, taking his seat, and
leaving me the sole occupant of the floor. The President
stated at once that Mr. Eliot’s motion was not in order; there
being a question before the Convention, and Mr. Eliot’s motion
not being in amendment of this question. Then I was certain
ly entitled to be heard under the rule in force when I rose, that
speeches should be limited to fifteen minutes. But this was not
allowed. Hon. Mr. Eliot moved, without rising, to lay the sub
�12
UNITARIAN FELLOWSHIP AND LIBERTY.
ject before the Convention on the table. The motion was put,
and carried. Hon. Mr. Eliot further moved to limit speeches to
five minutes. This was put, and carried. Then the subject of
previous discussion was taken from the table. Through all
this deliberate disorder, I had stood in my place, where I had
risen, and addressed the President, before Mr. Eliot rose. My
claim to the floor was so manifest, — Hon. Mr. Eliot had so
deliberately snubbed me, — that I had no occasion to vociferate
my protest. The demand which I made, and the question of
order which I raised, when Mr. Eliot rose, was too plainly
conceded, yet too deliberately disregarded, to make it worth
while to clamor for my rights. I allowed myself to be wronged,
so long as it was manifestly done, rather than raise my voice in
a tone which might suggest an excited temper. The floor was
finally given me, — Gov. Andrew said, “The gentleman on
my left has the floor,” — not because I opened my lips to repeat
my demand, but because the floor had been mine all along. It
was thus determined, by th© conservative managers on the
platform, that there should be no real freedom of discussion.
The morning session had barely begun. Neither Mr. Wasson
nor Mr. Burleigh had spoken fifteen minutes. The day was
before us. For at least some hours, there might have been dis
cussion unlimited by any rule. A rule of fifteen minutes was
in force. It was, furthermore, made incumbent upon speakers
to mount a very high platform, — enough in itself to deter many.
Yet it was thought necessary to further limit discussion by a
five-minutes’ rule. Under that rule alone was I allowed to
speak.
I said that I regretted that Dr. Clarke had withdrawn his
amendment. I did not stigmatize, as it deserved, that arbitrary
statement of yours, that Dr. Clarke’s amendment was not in
order. I had not time to deal calmly with these restraints upon
the free action of the Convention, and I was resolved not to incur
even the appearance of an unfraternal word. I protested, in
general terms, against a sectarian organization, and against
insisting on the Lordship of Jesus. I said, that, whatever our
�UNITARIAN FELLOWSHIP AND LIBERTY.
13
opinion may be of the nature of Jesus, he should be to us an
example of service. Our chief duty was not to profess a Lord
Jesus with our lips, but to imitate the friend and servant of
man in our lives. Jesus especially presented himself to us as
a servant of the spiritually needy. Therefore we .might well
omit the recognition of his Lordship, lay aside our sectarian
ism, and constitute ourselves servants of the spiritually needy,
inside or outside of recognized communions. It would be
wrong for us to organize on a merely Unitarian basis. There
were Universalists around us wishing to escape the bondage of
sect, and Spiritualists desiring the advantage of our culture.
There might be Liberal Orthodox churches, willing to enter a
communion based solely on liberty and brotherly love. Could
we not declare our doors open on both sides ? Could we not
make room to hold in good fellowship every shade of conscien
tious opinion, so that even the most conservative might unite in
our associations and our Conference of churches, without the
appearance of surrendering their peculiar opinions? Above
all, could we not realize at once and fully- the peculiar spirit of
a pure Christianity,; and Welcome to our. generous fellowship
the representatives of that ne^gi faith, now so active in the
world? Could we not receive any minister of any society
organized upon Christian aims,jand desiring our fellowship?
Had we not a Christianity able to save all that wished to share
its life? Most surely, we .’"could trust the power of our faith.
It needed no hedging in by any preamble or constitution. We
could, and we must, make our brotherhood as broad as sin
cere love of the truth and hone® love of the brethren. It
was to express such sentiments as these that I was allowed
five minutes on the platform of the National Unitarian Con
vention.
I.
I was followed by Rev. Mr. Ames, of Albany. He was a
member of the Committee of twelve to prepare the constitu
tion of the Conference. He wa&junderstood to be among the
most liberal. But he took ground for the moment with secta
rianism. His argument was twofold. In the first place, he
�u
UNITARIAN FELLOWSHIP AND LIBERTY*
considered this Convention a squad-drill only. Therefore the
work of establishing a broad fold might be postponed I In
the second place, he was not in favor of letting in organiza
tions which would provoke the coming in of Christ, with a whip
of small cords, to clear the temple. This argument was cer
tainly a serious mistake. After the articles of constitution had
been adopted, Mr. Ames himself moved to add, “ Nothing in
this constitution shall be construed to exclude from representa
tion in this body any church which chooses to co-operate with
us in Christian work.” This was rejected, on grounds which
Mr. Ames himself helped to enforce, — that the Unitarian was
a select body, and that we had as yet no call to open our doors
to the houseless faith of the unwashen world. Following this,
at the afternoon session, Mr. Ames brought up the subject a
second time, and said that —
“ He was filled with sadness because the Convention was not
disposed to act on a broader basis. Ministers who were to
make their mark in the community a few years hence were not
to be found now in the communion of the Unitarian Church.
The fountain of the Christian life was not in our keeping.
Let us not obstruct the stream. He wanted to enlarge the
stream by opening connection with new springs. He had left
the Free-Will Baptists to find more congenial fellowship
among Unitarians ; but, if Unitarians were to be as great ^tick
lers for their name as Free-Will Baptists, it was time for a
new movement.”
Why did not Mr. Ames take this ground when the articles
of constitution were under consideration? Undoubtedly he was
sincere in supposing, that when the denomination, as such,
was organized, it would throw open its doors. He discovered
his mistake too late.
Following Mr. Ames was a motion to insert “ Free Chris
tian ” in place of “ Unitarian.” Dr. Osgood objected that we
came here as Unitarians. He preferred the name “ BroadChurch Unitarians.” Dr. Osgood has indeed a very liberal
spirit; but it is well known that he uses “ broad ” in a purely
�UNITARIAN FELLOWSHIP AND LIBERTY.
15
ecclesiastical and sectarian sense. He it was1 whd most de
voutly thanked God, that the Convention was not as these fol
lowers of “ naturalism ” [an undisguised allusion to Rev. O. B.
Frothingham] or <s vague deism” [such as Mr. Wasson], or as
that Burleigh, with “ his offensive word,” “ whose appearance
was offensive to nearly all, and who received such summary
rebuke, from a gentleman usually supposed to favor a moderate
degree of radicalism, as to be considered extinct, and not
worth minding.” When Dr. Clarke expressed his desire to
move an amendment to secure ^littlereal breadth, and did move
it, subject to decision as to its being in order, and you rose to
reply before Dr. Clarke had finished, Dr. Osgood rose in a
front pew with his eye on you, already on your feet, and shook
his head to you with great solemnity, that you should say NO
to Dr. Clarke. He was by no means prepared for a Free
Christian communion.
In harmony with Dr. Osgood’s objection was the brief speech
of a layman, who would not consent to relinquish the name
Unitarian,’and regretted the proposal to substitute Free Chris
tian. He said, that, if this Convention did not recognize the
Lord Jesus and adopt a Unitarian basis, the laymen would
hold a convention by themselves. Mr. E. S. Mills, the radical
layman from Brooklyn, whom Dr. Osgood alludes to above,
made an impassioned address. He said that “ he preferred to
go with Mr. Low,2 and have a creed rather than abandon the
1 See a card from Dr. Osgood, in the New-York Evening Post,”
April, 1865.
2 Mr. A. A. Low, of Rev. A. P. Putnam’s Society, Brooklyn, had
attempted to procure the passage of a resolution requiring the members
of the Convention to give their assent, as a condition of sitting in the
Convention, to five articles of belief, including belief in “ one Lord Jesus
Christ our Saviour, the So® of God, and his specially appointed mes
senger and representative to our race, gifted with supernatural powers,
approved of God by miracles and signs and wonders, which God did
by him.” Mr. Low attempted to move his resolution in amendment of
a motion to appoint a committee on rules of order and business, having
first made a speech on his resolution. He was called to order, and
silenced for the time. At a later hour, his resolution was received,
�16
UNITARIAN FELLOWSHIP AND LIBERTY.
name Unftarian. He was opposed to uniting with rag, tag, and
bobtail.” This last seemed to hit the nail on the head for a
portion of the Convention. Dr. Osgood has twice referred to
this most unhappy fling, with great satisfaction, — once in his
card in the “ Evening Post,” quoted above; and again in the
“ Sunday Lesson, reported by a phonographer.” In the former,
he said that Mr. Burleigh “ received such summary rebuke,
from a gentleman usually supposed to favor a moderate degree
of radicalism, as to be considered extinct, and not worth mind
ing.” In the latter, he said, The man was put down with
most expressive silence [?], and his sharpest rebuke came from
one of the foremost representatives of our radical wing.” It
would be possible to suppose (that Dr. Osgood did not have in
mind the choice phrase quoted above ; but it happens that Mr.
Mills did not utter a word on this head beyond what I have
quoted, —that “ he was opposed to uniting with rag, tag, and
bobtail.” That was the “ sharp and summary rebuke” which
met the case for those who put themselves forward as, in par
ticular, defenders of the Unitarian faith. “ Lord, Lord,” and
“ No rag, tag, and bobtail,” were the words which conservative
control brought out most emphatically in a convention which
was to have “ something of the importance of one of the old
Church Councils.”
Hardly an hour had been occupied in discussion, when
Hon. Mr. Eliot moved the previous question / The article
under consideration was the only one which involved the
principle in dispute. The question of adopting it was one to
be dealt with calmly and deliberately. Full discussion was
demanded on every ground. But the managers on the plat
form had resolved otherwise. To all appearance, Hon. Mr.
Eliot was their mouth-piece. Jj deeply respect this gentleman.
He is a good man and a stanch patriot. True and vigilant, he
and laid on the table.; from whickit was passed, near the close of the
Convention, to the charge of the council established by the Conference.
This high-handed attempt to outrage liberty of faith was very gently
dealt with.
�HnTTARIAN FELLOWSHIP AND LIBERTY.
•
17
has done himself great honor in Congress. He is a kindly
parishioner and a generous friend. I repeat that I deeply
respect this gentleman. But I am confident that he did not
adequately appreciate the position of things when he intro
duced the previous question into a conference whose law is
liberty,—the conference of brethren upon the high themes of
Christian inquiry. At one other crisis in the Convention,
discussion was closed by resort to the previous question. It
was in the afternoon of this second day, when Mr. Ames had
attempted to secure, at least, an appearance of opening our
doors to those outside of our sect. Rev. A. P. Putnam
obtained the floor,' and deliberately attempted to violate the
order of the Convention. He1‘did not wish to speak upon
the question before the houses^ but entered upon a speech
on the propriety of adopting the creed offered by Mr. Low.
I rose to inquire if this was in order, and was sustained by the
chair. Mr. Putnam then attempted to introduce Mr. Low’s
creed, as an amendment to theh'quqstion before the house. I
objected to this, as not in order; and was sustained by the
chair. Mr. Low’s creed had been laid on the table, and could
be taken up only by the vote of the house. Upon this, Mr.
Putnam, though perfectly await that several persons had tried
in vain to obtain the floor, moved the previous question. I
appealed to him to withdraw it for a single moment. He
refused; and that discussion was closed. In effect, there was
almost no real discussion upon the measures adopted by the
Convention. These measures "were resolved on by a few
persons, chief among whom was yourself; and they were put
through by dictation and the repression of free protest.
The part acted by yourself in the Convention demands
special notice. I am not disposed
criticise your course in
connection with the arrangements made before the Convention.
I cheerfully concede very much to human infirmity. But
when you chose, and kept, your seat on the elevated platform,
a little to the right, and not a little to the front, of the chair,
where you could always rise between his eye and the Conven3
�18
UNITARIAN FELLOWSHIP AND^IBEBTm
tion, and there conducted yourself as if the Convention had
nothing to do but bow its assent to your proposals, you be
came open to criticism. I have already recited how Dr. Clarke
presented an amendment to article first of the constitution,
to insert “ and Independent,” so as to read, “ National Confer
ence of Unitarian and Independent Churches,” — expressing
his willingness to withdraw it, if not in order; and how you
rose and said, with the assistance of a nod from Dr. Osgood,
that Dr. Clarke’s amendment was not in order in this Conven
tion. You explained that this amendment was not a proper
question for the Convention to consider, but would be proper
to be considered by a future convention, when the “broad
church ” basis would be proposed. Dr. Clarke had no occa
sion to offer his amendment with submission ; much less had
he the smallest occasion to heed your interference as to the or
der of the Convention. I do not forget your announcement that
the Convention could not unite in any thing but what the Com
mittee had presented ; but there was no reason why this decision
of yours should have prevented consideration, by the Conven
tion, of Dr. Clarke’s proposition. In withdrawing it, as he did,
at your dictation, Dr. Clarke committed a mistake which he
had much occasion to regret. In every light your interference
was unfit. It was not your business to tell the Convention what
it might do. Nothing was more fit than that the Convention
should consider and adopt Dr. Clarke’s amendment. Very
few of our churches call themselves Unitarian. “ First Con
gregational ” is the designation of your own church. Some
of our ministers have never ceased jealously to guard their
independence. Your friend, Dr. Bartol, who stands at the
head of our fellowship in Boston, is one of these. He refuses
to take the sectarian designation “ Unitarian,” and did not
enter the Unitarian Convention, unless as a guest. He is
excluded by the title of the conference. To include him, the
title proposed by Dr. Clarke- must be adopted. ’ For myself,
I think the name “ Unitarian ” should be cherished. Its
suggestion of union and unity is profound and enduring. It is
�UNITARIAN FELLOWSHIP AND LIBERTY.
19
a name honorably borne. It signifies, in the religious world,
culture, character, and progress. It can be made to signify
reason, freedom, and fellowship. I like the name. But I
would use it in such a way as to clear-it of all dogmatic and
sectarian taint. I would have Unitarians, in name and con
nection, who yet hold so much of Trinitarian dogma as is
not inconsistent with liberal union. And from this conservative
extreme I would go on to include all who desire, as regular
ministers and representatives of religious societies, to share
our fellowship, whether they teach after our method or not. I
can see no reason for refusing the advantages of our associa
tions and conference, on principle, to ministers of Universalist,
or Spiritualist, or independent 'Special methods. Individual
cases must be decided on their merits, according to all the
circumstances ; but the principle of no restriction upon fellow
ship should be adopted as the Unitarian principle. It will
work no dangerous revolution. Only those will come to us
wrho have some affinity with us'i Even the fastidious need
not be alarmed. If we go out into the highways and hedges,
and compel them to come in, there will be no more than
we can assimilate sufficiently for Christian union. Why,
then, did you so dictatorially use your position and influence to
prevent the Convention from entering upon the question of a
genuine Christian Brotherhood? Was it because a handful of
conservative divines did not dare to accept the tendencies
of liberalism? Did you speak so positively as to what the
Convention could unite on, not because you knew the majority
to be with you, but because you were cognizant, not to say
conscious, of thg determination of a small minority to break
fraternal union, unless the Contention should vote to hold the
radicals to a fragment of sectarian dogma? Thanks to the
revelations of your own outbreak, and to Dr. Osgood’s frank
recital, we can answer this question. You 'were conscious of
a determination to hold the radicals to your standard. You
were cognizant of a determination to break fraternal union, if
the Convention should adopt an undogmatic and perfectly free
�20
UNITARIAN FELLOWSHIP AND LIBERTY.
fellowship. You knew that Dr. Eliot was resolved upon
seceding from the National Conference, if the views of the
majority should not suit him ; and that others would bear him
company, and rupture our union. Your reason for prophesy
ing so positively, in the instance of Dr. Clarke’s amendment,and in further instances, is but too plain.
Immediately after the adoption of the articles of constitution,
Mr. Ames moved to add, “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.”
To this you said, that “ the result of the adoption of that
article would be to swamp the boat;” that you “had found
the attachment to the Unitarian name such, that it would be
dangerous to adopt such a provision.” This sounded very
strangely. You did not argue the case at all. You made the
merest announcement that any but a strict sectarian construc
tion would be fatal. We understand now what you meant,
and can see how nearly we approached destruction. To all
appearance, the article would have passed, but for a strange
word from Dr. Eliot. Several amendments had been agreed
to, none of them hostile to the article. The last was to insert
“or society,” when the article, with previous amendments,
would have stood : —
“ Nothing in this constitution shall be construed to exclude
from representation in this body any Christian church or
society, claiming Christian fellowship with us, which chooses
to co-operate with us in Christian work, and which shall make
known its wishes by letter addressed to the President of this
association.”
On account of what did Dr. Eliot take the platform to
oppose the adoption of this article? He professed to fear the
effect of the last amendment, which let in “ societies ” which
might not be “ churches.” The article, without that, he was
not understood to oppose. But that made it dangerous.
Why? Because the Mormons had organized in St. Louis
under the title of “ Mormon Christian Society” ! I This vision
d
t
�UNITARIAN FELLOWSHIP AND LIBERTY.
21
of “ Mormon rag, tag, and bobtail” settled the matter. A
motion to lay the article on the table prevailed at once. The
Holy Unitarian Church was barred and bolted against “ any
Christian church or society claiming Christian fellowship with
us,” — because of the Mormons! It was by this word that
Dr. Eliot checked the Convention just as it was declaring for a
guarded liberality.
The question of articles being disposed of according to the
programme, the question of adopting the preamble came
before the Convention. A motion was made to lay it on the
table. To this you said at once, and without argument, that,
“ if the preamble should be laid on the table, the whole con
stitution would fail. It would then seem as if the Unitarians
had no coherence, no status, and no future.” It was difficult
to understand what lay behind these words in your mind.
Why should you so persistently forebode disaster to the whole
communion, if the Convention should venture to depart
from your plan? It was easy^c^understand that you might
think such departure a grave mistake, destined to do serious
mischief; but why should you be so sure of ruin to the whole
cause? It was because you had determined to say “Lord,
Lord,” in the preamble, or suffer no doing the will of the
Father in the constitution. Everii a constitution strictly secta
rian, and to be construed so as to exclude every church or
society not of the sect, did not content you. It was very
strange ; but it is explained^ now that we know what had
passed behind the scenes.
The preamble, constitution, and by-laws were at length
adopted. Rev. Mr. Ames came forward again, as has been
stated already, and proposed a declaration of our desire for
general Christian fellowship, ancL|i Committee of Correspond
ence with whoever might wish,'to address us. This was not
*
very “ dangerous ; ” but Mr. Ames spoke, with a good deal of
sadness and with some plainness, altogether with a good deal
of effect, upon the narrow basis adopted by the Conference.
A motion to lay his measure on the table was lost. Rev.
�22
UNITARIAN FELLOWSHIP AND LIBERTY.
Robert Collyer declined to serve on the Committee on Corre
spondence, as named in the measure. He said that he had
voted against the constitution, regarding it as a creed. He
wished he could consider the Convention as free and broad as
the Western Conference, in which they did not act on the
policy of repression of opinion, but gave each and all a free
utterance. It was after these demonstrations that you rose,
and uttered words which you thought it necessary to apologize
for at the close of the Convention. You announced that you
had serious objection to bodies of men claiming to be the
peculiar champions of liberty ; you declaimed against radicals
as “ spindling up into a peculiarity ; ” you confessed that you
belonged to the class that proposed to control, rather than
accept, the spirit of the age ; you spurned all taunts about the
disgrace of the Convention; you were of the conservatives,
and meant, with hand and with foot, to defend what you con
sidered eternal truth; you would “ rather go with orthodoxy
in any form in which it ?c©uld be stated, than with those
who put Jesus Christ into comparative contempt; ” you had
“ made a constitution for the purpose of holding the latter to
it,” and expected to gain, by any issue that might be made,
tenfold any possible loss. It was in these terms that you gave
unbridled utterance to that side of your thought which liberty
cannot trust. I have given your own words for the most part.
They are significant words. Religion mourns at the altar of
freedom, that such words should be spoken. The spirit
of truth is grieved by the purpose which these words express.
Reason points with just scorn to the contradiction between
these words and the words in which a true liberality had been
insisted on just before the Convention met. Good faith turns
with deep shame from the contrast between that promise and
this performance. Was it for this betrayal that you called the
Unitarian body to meet you in convention? Was it to thus run
the ship ashore that you took the helm ? That you have con
trived to do this, and meant to do this at the moment in which
you secured the triumph of conservatism in the organization of
�UmTARIAN FELLOWSHIP AND LIBERTY.
23
the “ National Conference,” will appear more fully from a
brief examination of the condition and action of our body
within recent years, in comparison with the condition and
action proposed by you in the articles and by-laws of the
National Conference.
The “American Unitarian Association” was founded in
1824, and incorporated in 1847. This body has a broad and
national character. Any person may be a member by the
payment annually of one dollar; a life-member, by the pay
ment of thirty dollars. It is represented by members in all
sections of the country. It is located, as to its office and
organization, in Boston, the only chief centre of American
interests around which UnitarianfSm has gathered in force, and
the natural Holy City of our faith for the whole land. By the
constitution of the body, as it stands amended since 1862, its
Board of Officers consists of nineteen persons, four of whom
are representatives of distant sections of the country, — the
Middle States, the South-east, the'South-west, and the North
west ; while fifteen represent the greaf
,camp
*
of our forces in
and around the city of Bostonjl These fifteen constitute the
working portion of the Board; the other four, the portion
whose special duty is advice in regard to the distant fields
which they represent. The working force of the body is
convened at least once a month. It is admirably divided into
special committees on different portions of our work; an
arrangement which secures the largest amount of careful atten
tion to every detail, and intelligent, united action of the whole
Board. The Board includes a Secretary and an Assistant
Secretary, — the former, one of our ministers; the latter, a
layman. The present Secretary, while standing on the right
wing of our theological position, Represents most satisfactorily
the genial liberality of Unitarianism. This Secretary is em-,
ployed, on an adequate salary, to devote his whole time to the
general superintendence of the affairs of the Board. The
Assistant Secretary, trained to the business by some years of
service, — a young layman, and a liberal of the most catholic
�24
UNITARIAN FELLOWSHIP AND LIBERTY!
sympathies, — devotes himself entirely to the office business of
the Association headquarters. It would not be possible to
improve the position and facilities for
thus enjoyed by
our body. Occupying a great entrenched camp, within the
limits of which we find a great university, and a city renowned
as a centre of liberal culture, Unitarianism commands the
whole country as no other religious movement of our time can,
with facilities for obtaining information, for arousing interest,
for taking wise counsel, and for undertaking every sort of
which cannot be surpassed. It has been under a quite
special providence that this admirable organization has
crowned the development of Unitarianism.
In comparison with this, what is your National Conference,
with that “Council” at the head of which you stand? It is
an exclusive body. No minister can belong to it who is not a
settled pastor. Only two laymen can be sent to it with the
pastor of each church. Societies like those of Dr. Bartol and
Dr. Furness, Dr. Ellis and Dr. Robbins, not only are not mem
bers of the National Conference, but cannot be. This body
expressly refused, under your guidance, to constitute itself an
open and broad fellowship; it organized itself of the mem
bers present in the New-York Convention; it made no pro
vision for the admission of new members; it voted down a
motion that its constitution should not be construed to exclude
Christian churches and societies desiring fellowship with us.
The creed of Mr. Low, which he attempted to have made a
condition of taking the places to which we had come in good
faith, was referred to the Council, as if for future adoption to
drive away the large number who will not submit to be “ held
to ” conservative dogma. It is difficult to see how liberal
principles could be more distinctly set aside.
The scheme of representation by official delegates is an
intrusion of ecclesiasticism. Instead of calling all our minis
ters, and all our laymen, who have taken enough interest in
the work to contribute to it, you call official delegates, many of
whom represent the highest respectability of their several
�VmTARIAN FELLOWSHIP AND LIBERTY.
25
societies, rather than the young life and earnest spirit of the
denomination. A parish is often bound to send as an official
delegate a member whose claims are merely personal. In our
body, work should be intrusted to the workers. It was of im
mense advantage to you, that so many venerable laymen were
before you when you said that your scheme must be accepted,
or the denomination be ruined. You doubtless felt that these
laymen, though conservative, were yet liberal, and would yield
to fair argument, if discussion were permitted. You secured
your end by preventing discussion. The large body of lay
delegates, who knew you and did not know our younger
workers, confided in your word, and gave you assistance which
many of them must regret. No IfKch thing would be possible
in the Association. Its meetings include all who choose to be
members, and the field is open to every suggestion or scheme
which any individual may wish to urge upon the body.
And in the “ Council ” established by the Constitution of the
National Conference, the defect tof your plan is yet more
*
apparent. It contains, including its Secretary, eleven persons.
Six of these are of Boston and its vicinity; one represents the
North-west, two the South-west and two New York. Its
*
centre is New York, where it has no working force. Of its
force in and near Boston, four are on the Executive Board of
the American Unitarian Association, and give their work
there. This really leaves little of the Council for any work,
except yourself and the Secretary of the Council, Rev. E. E.
Hale. How far you and he can undertake to look after our
denominational affairs, with the other charges which you and
he have beyond almost all our pastors, I need not inquire.
I only remark, that, evidently, no reason for having your Coun
cil, in addition to the Executive’ Board of the American
Unitarian Association, can be tfound, unless it be that the
latter body needs your superintendence. This reason your
articles and by-laws confess. Y@fu.have made it the business
of the National Conference to give advice. It is declared “ a
purely advisory body.” It “ confines itself to recommending
4
�26
UNITARIAN FELLOWSHIP AND LIBERTY.
to the existing organizations of the Unitarian body such under
takings and methods as it judges to be in the heart of the
Unitarian denomination.” This advice, however, is to origi
nate with the Council. “ The Council shall have for its duty,
to keep itself accurately informed .... to the end that the
Conference 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.” It is
not difficult to comprehend this. When you belonged to the
committee for calling the New-York Convention, you read to
it a statement of your views, which was adopted as that of the
committee. You or Mr. Hale must take a similar course now.
The Council will authorize your plans. You will secure the
assent of the Conference to them. You will then issue them
in the annual address provided for by one of your by-laws;
adding to them, according to the same by-law, “ such advice
and encouragement as it [the Council] may deem appropri
ate.” It is absurd to represent your scheme as one for getting
'work done. It secures but one thing, in addition to the griev
ous outrage upon liberty already considered ; and that thing is,
unlimited opportunity on your part to oversee and advise the
denominational affairs of Unitarianism. You are made a sort
of Unitarian Holy Father, to whom our brother Hale is Secre
tary for the provincial region of Boston and its vicinity.
It is clear throughout, that the Unitarian Association repre
sents the work and the life of our body. The proposition for
the New-York Convention was made by you in a special
meeting of the American Unitarian Association. In that meet
ing there was abundant evidence of vigor and life, apart from
your somewhat wild appeal for organization.
*
In particular,
Mr. James P. Walker presented resolutions which aimed
directly at work, and did not aim at “ holding” either wing to
the dogmas of the other. These resolutions were amended
* “ Let every church appoint two delegates; and let these all meet,
at some central point, four times a year! ”
�mtTAHIAN FELLOWSHIP AND LIBERTY.
27
on the motion of Mr. Henry P. Kidder, one of the Vice-Pres
idents of the American Unitarian Association; and, by
their passage, the work of raising one hundred thousand
dollars was initiated.. This work was successfully prose
cuted by the Executive Board of the American Unitarian
Association, and was nearly completed before the National
Conference came into existence. In its inception, so far as the
churches of our body knew, the New-York Convention was
called by, and was therefore in the charge of, the American
Unitarian Association. It was-understood to be a convention
of the people, on the principle of representation, for the pur
pose of free conference. Had it been conducted as such, and
the result intrusted to the Asgcreiation which called it, the
occasion would have been memorable in the history of our
body. It was when you forgot that we already had a most
admirable organization for work, under proper and adequate
control, and introduced your scheme for a new and quite
unnecessary organization, that .the Convention was turned
from its legitimate business to serve your individual aims, and
the aims of a narrow conservatism. If it be true that the
American Unitarian Association needs the special supervision
of yourself and Brother Hale and that you cannot contribute
all your energy and wisdom in the capacity of members,
rather than bishops, of our body, — you were, no doubt, right
in turning the National Convention into a strict organization
*
on which to erect your high seat of superior information and
supreme control. But if the Association, after forty years, is
a competent national representative of Unitarianism, you were
quite wrong in forcing upon the National Convention your
scheme of a National Conference.
An Autumnal Convention had been, until 1864, a distinctive
feature of the Unitarian movement for more than twenty years.
The Convention of 1863, held at Springfield, Mass., was a
great success. It was spoken of
jin
*
the <8‘ Monthly-Journal ”
report as marking a decided advance of our body. The desire
for a convention the following year was disappointed “ through
�28
UNITARIAN FELLOWSHIP AND LIBERTY.
the failure of the committee whose duty it was to attend to it.”
A writer in the “ Christian Register” has recently attempted
a version of these facts. He refers to the Autumnal Conven
tions as “ dreary powwows,” which no city or town would
receive, and for which no committee would %be responsible.
He asserts that they broke down, and that the Association
called its December special meeting in place of them. He
declares that these conventions met “ to do nothing, not even
to resolve any thing, but simply contemplate the question
whether sin were not virtue undeveloped ; or whether it were
better to have four children or five in a Sunday-school class,
without coming to a decision.” I should not notice this state
ment but for the fact, that it is a specimen of the advice which
a chief representative of your scheme in Boston has to give,—
one out of the many wild absurdities into which he has fallen
in the haste and crudeness of his labors in your cause. The
fact in regard to our Autumnal Conventions is correctly stated
in the reports of the “Monthly Journal.” The last but one,
that at Brooklyn, was “ remarkably successful.” The Spring
field Convention was “ much the largest on record.” As free
conferences of brethren on high themes of faith and fellow
ship, these Autumnal Conventions had proved of the greatest
interest and value. It is undoubtedly true that radical spirit
and life came out in them more and more ; while conservative
re-action did not meet with favor. This may have made them
“ dreary powwows” to the brethren who particularly rejoice in
conservatism, though I think the true conservative spirit
among us has more and more welcomed cordial conference
with radical brethren. The need and use of such confer- '
ence, both to promote the inward life of our liberal body,
and to maintain before the world a proper attitude of broad and
open fellowship, cannot be too earnestly insisted on. The
struggle of all our tendencies is absolutely necessary to the full
health and vigorous growth of our communion. The reign of
a fraternal spirit over this struggle is to be the realization of a
Christianity of brotherhood at whose altars believers of every
�UNITARIAN FELLOWSHIP AND LIBERTY.
29
name will meet in the firm union of assured liberty. How
far you contemplated closing the arena of the Autumnal Con
vention, and destroying our platform of free conference and
fellowship, I need not inquire. I point to the record of that
day on which you succeeded in stifling discussion, and in
.
*
degrading our fellowship, to justify my confident declaration,
that Unitarian fellowship and liberty refuse to accept the
“ National Conference ” in place of the Autumnal Convention.
That which Unitarianism demands in this great day of new
liberty and union is the vigorous action of her national organ
ization, the American Unitarian Association, and the cus
tomary assembling of her Autumnal Conventions, on the
broadest -principle offraternity^. It is to be recognized, that
every effort in religion made in good faith is so far good, and
worthy of fraternal recognition, even if its method may be
quite erroneous in the judgment of cultivated intelligence.
The appeal to prejudice is intellectually and spiritually base.
All the movements of the time argnunder one providence, and
are to be recognized for their good, that the unfolding of their
better spirit may be secured. The conception of a Christ who
will come in with the whip to clear the temple is essentially
Pharisaic. There is no good sense of the name of Christ
which does not require us to give a brother’s hand to every
man who is honestly desirous of brotherly love. The day
must soon come when liberal^ fellowship will exclude none
because of their thought, not even those whose thought runs
in the channel of extreme denial. To stand together as
brothers and bear one another’s burdens, having no high
thoughts, no hard feelings, and no cherished aversions, is the
aim under which men of all names, in and out of now-recog
nized communion, will pursue the search for truth, and the
labor for good, as under a new great banner of liberty and
union. The spirit of the age you may propose to control, but
in vain. That spirit mocks your endeavor. The time is all
alive with the energy of awakened humanity. Churches can
not resist it, except to be broken as under a millstone. Secta
�30
UNITARIAN FELLOWSHIP AND^IBERTY.
rianism has no more chance than any other relic of barbarism.
Dogmatism is dead and buried. It is useless to put on white
garments, and attempt to play the angel of resurrection. The
tomb of darkness is that light in which darkness ceases to
exist. A great light of trust fills the world in^which we have
our lot. Even the infidel so called has profound faith. He
dashes your clean platters, or your unclean, to the ground ; but
he takes in his hands bread of truth with that same noble
hunger of soul which has marked the heroism of apostle and
martyr in all ages. Fraternity does not hesitate to commune,
if occasion arise, with men of unwashen hands who go pluck
ing the raw ears of truth, in disregard of pious prejudice, in
the common fields of humanity. Fraternity! The unrecog
nized benediction of the Father is on many a fold which’ our
piety cannot name without contempt. We are “ members one
of another,” whether we are conscious or not of the blessed
fact. Brotherhood is the decree of a power which we cannot
resist. We are in the chain-gang of the Holy Spirit, driven
by mighty Providence on one way of truth and good. Let us
awake to the fact. In our work, and in our conference, let us
grant the largest liberty and secure the broadest union. So
shall we vindicate Unitarian fellowship and liberty.
In the haste and temper with which you conducted to its
mournful close the New-York Convention, you forgot to pro
vide, as your own constitution and by-laws required, for the
second meeting this year of the National Conference. No
doubt you felt with yourself that you could attend to every thing
of that kind. You forgot that you had given your Conference
a constitution, and that you had taken office under this. This
constitution reserves to the Conference itself to fix the time
and place of successive meetings, and merely intrusts the
Council with issuing the call ordered by itself. As I have
said, the Conference neglected to take action. It did not even
intrust the matter to its Council. This may be an absurd state
of things; no doubt it is. But here are facts, and they mean
nothing less than this, — the National Conference adjourned
*
�UNITARIAN FELLOWSHIP AND LIBERTY.
31
indefinitely. You can call together another convention; but
you cannot recover your organization. In this state of the
case, you have no choice but to leave the matter in the hands of
the May meeting of the Association to call such a convention
as it shall deem suitable to call. You and Mr. Hale have,
as I am aware, looked after our affairs recently in a way
that shows your intention to do a great deal more than
execute the expressed will of the National Conference. You
seem to constitute a Unitarian papacy, at least a liberal
“ Society of Jesus,” to which the end justifies the means.
Do you comprehend that this is the appearance? Do you
intend to pursue an arbitrary course in these matters, in
the belief that your individual yvill, is precious to our body ?
I might hope that you do, knowing that you would thus
soonest bring on the utter downfall of your cause ; but I am
animated by the most sincere desire that you should enjoy the
general confidence and fill a large place in the conduct of our
affairs: therefore I most earnestly Jiope that you will recede
altogether from your present position of spiritual dictator,
and leave the republic of liberalism to its legitimate Board of
control. We meet in our proper forum of deliberation and
decision, in May, on the consecrated ground of Unitarianism,
where Channing and Theodore Parker illustrated the resources
and breadth of our body. On that ground we have room for
work, and room for thought. The new life, which isisiting
v
*
us more and more, inevitably enlarges and invigorates the
policy of our organization. To trust that life, and to find in a
wise and bold policy adequate expression for it, is the duty of
all of us in this eventful hourvj It will be a misfortune to be
deeply regretted if any of our conservative leaders refuse to go
with the tide of our affairs, for fear of, a flood of radicalism. But
of one thing these leaders may be sure, — they cannot run our
good ship ashore. The spirit which sways the world blows
off shore in America, and the tide rises faster than that re
action can overtake it, creeping backwards against this hurri
cane of inspiration. Even the old Catholic ark, and the huge
�32
UNITARIAN FELLOWSHIP AND LIBERTY.
Episcopal frigate, and all the Orthodox merchantmen, are
driven out to sea. If not literally the “ Pilot of the Galilean
lake,” at least the spirit of a regenerated Christianity is at
every helm ; and we must usail the sea alone with God,” be it
with, or be it without, the traditional figure-head of accred
ited Christian craft. Concern about the Lordship of Jesus
need not oppress your mind. If there is on board an image,
a dumb and helpless object of faith, which cannot take care of
itself in the storm under which we are driving on, there is no
hope for it, unless it be to fling it down into the hold to be
saved andforgotten. You cannot expect men in the passion of
great faith to hold by that which has no hold for itself. If this
Lordship of the peasant rabbi of Galilee has a firm and cen
tral hold in our life of faith, and can stand, men will hold by
it. But if it be a mere figure-head, to which pious sentiment
clings, but which has no deep and sure hold upon the spirit
and life of humanity, the next hour may bring the wave which
will break such hold as it has, and sink it for ever beneath the
troubled sea. There are many, you know it well, whose
hearts will not fail, though they see old opinion and custom
swept from every deck, and only faith in right, with erect and
unbroken faith in God to hold by, between them and the
unfathomable deep. Indeed, is not the sea in the hollo'W of
his hand? The evident providence of the hour demands the
pure trust of absolute fraternity. Exclusive fellowship, and
re-action against progress, are in high violation of the will of
God in the spirit of our age. In the not inscrutable provi
dence of the hour, that “ National Conference ” by which you
attempted to “ control the spirit of the age,” and turn back the
course of liberal progress, lies where it was built, a helpless
hulk, the scorn of wind and tide. The launch was forgotten.
The penalty of hot haste to do wrong was laid on in the
very moment of transgression. So let it be.
Sincerely and fraternally, for liberty and union,
E. C. T.
Medford, Mass., April 27, 1866.
�
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Ethical Society
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Unitarian fellowship and liberty: a letter to Rev. Henry Bellows
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Towne, Edward Cornelius
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Place of Publication: Cambridge, Mass.
Collation: 32 p. ; 22 cm.
Notes: From the library of Dr Moncure Conway. A letter to Rev. Henry W. Bellows, D.D. by Rev. Edward C. Towne, pastor of the Unitarian Parish, Medford, Mass.
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John Wilson and Sons
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1886
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Unitarianism
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Conway Tracts
Unitarianism
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Text
A CROYDON
EPISODE.
ROBERT RODOLPH SUFFIELD.
MAT BE HAD OF
Mr. WARREN, Bookseller, 131 High Street,
Croydon.
a.d. 1876.
�LONDON:
FEINTED BY C. W. REYNELL, LITTLE PULTENEY STREET,
BAYMARKET.
�A CROYDON EPISODE.
------ »—
T may be interesting to you if I recount the
origin of the Religious Society whose fifth
anniversary we celebrate to-day.
You will be surprised when I tell you that Croydon
occurred to me as the possible scene of my future
life whilst I was still a Roman Catholic ecclesiastic.
I did not know a single individual in this locality,
with the exception of the lately-deceased Congregationalist Minister, the Rev. Joseph Whiting. When
I was in office at Woodchester, in Gloucestershire,
he was Minister at Stroud. We became acquainted in
consequence of his expressing a desire to confer with
me on religious matters in presence of a young lady
who had some idea of embracing the Roman Catholic
faith. In 1862, in the guest-room of the Dominican
Priory at Woodchester, the conference took place, and
lasted three hours ; it was conducted on both sides
with the most perfect temper, fairness, and courtesy.
Those who remember Mr. Whiting will easily under
stand that the violation of such virtues will not
have disfigured his side of the controversy. At that
time the Roman Catholic doctrine of Infallibility was
the twofold Infallibility of the Bible and of the
Church. Papal Supremacy was held, but Papal
Infallibility was not an article of Faith, except so far
as it might be supposed to flow out of the two other
dogmas.
I
�6
A Croydon Episode,
We took Bible Infallibility as the basis of agree
ment and argument.
I thought, and still think, that I had the best of
the argument; anyhow, so thought the young lady,
for the conference decided her to embrace the Roman
Catholic faith.
Given Bible Infallibility, and take for granted that
Jesus Christ founded a dogmatic sect and that it
exists, it would be less difficult to prove the Papal
than the Anglican or the Evangelical to be that sect.
Seven years passed by. During that period eccle
siastical duties had removed me from Gloucestershire
and carried me over many parts of England. The
great controversy regarding Infallibility arose within
the Roman Catholic Church—the controversy which
has shaken the German Church to its centre and lost
to it its most illustrious defenders. Many minds
became anxious, some determined not to investigate
or think, others were by circumstances almost
reluctantly compelled to investigate and think. I
was amongst the latter class: doubts arose, these were
again earnestly banished amidst unceasing work
in missions, in preaching, and in the confessional.
The doubts kept forcing themselves before my mind.
In accordance with the sad teaching of ecclesiastical
theology, I regarded these doubts, not as the noble
utterances of the intelligence, but as temptations to
be suppressed. I tried to remove them by reading,
by occupation, by prayer.
A confessor told me that my position was too
prominent, that it fostered pride, and hence came
these temptations. It often happens that those
accused of pride, are in fact but the victims of dis
appointment. What so sad as to give your mind
and energy to a service, and to begin to suspect that
the service is an illusion.
However, I asked to withdraw from all public
�A Croydon Episode.
7
offices, and I withdrew to a country village, during
two years, only leaving it when the calls of duty or
of friendship rendered absence imperative. I was
sickened by the spectacle of religion deforming
itself into a scheming Papal faction, headed in
England by a diplomatic and ambitious convert,
in Rome by a Pope who knew nothing, and by a
Cardinal who believed nothing—if the testimony of
intimates can be trusted.
Amidst peasants, and country scenes, and village
children, I strove to forget the present, and to fortify
my faith by the theologies of the past.
Many a long evening have I sat in my garden at
Bosworth, when the nightingale’s song was the only
voice to be heard, and prayed that I might die ere
the illusion had utterly passed away.
During that time I happened to have been at
Arundel Castle. It was perhaps the autumn of 1868,
on my way home to Leicestershire, a gentleman
entered the carriage at Red Hill. I did not recognise
him at first, but he reminded me of our interview
at Woodchester—it was Mr. Whiting. We did not
discuss theology : theology had become my enemy.
It was a beautiful autumn eyening; the valley of
Caterham and the pleasant white houses about looked
beautiful and cheering. Mr Whiting got out at
Croydon, telling me he had come to live there. I
remember wishing that I had never been bound to
impossible creeds, but could be free from the galling
yoke of a human authoritative belief, and able to
mingle as a man amongst my fellow men and not as
a priest amongst subjects.
It is one of the singular coincidences of life, that
in the year 1870, when I distinctly apprehended that
as soon as the time of deliberation arranged with
my confessor had terminated, I should probably be
compelled to say to myself that the faith had no
�8
A Croydon Episode.
basis, I happened to see in a Unitarian paper a
notice that a Free Christian Church might be
desirable in Croydon. The thought flashed through
my mind how pleasant it would be if there happened
to be in such a place a few earnest unfettered minds,
who would like to combine for worship and edifica
tion, if it were only in the parlour of one’s house. That
same year Mr. Martineau came to Bosworth to confer
with me. On the 9th of August, 1870, I left my
quiet country home and went to Birmingham.
With the exception of superiors at a distance, no
one knew when I left, for I loved the villagers and
they loved me, and I did not wish to give or to
receive the pain of parting ; so I walked through the
quiet straggling village on foot, passed the old church
and the little Roman Catholic school, listened for a
moment to the children’s morning hymn to our Lady,
and left the past for ever behind—the stately, not
unpoetic past 1 and it ranged itself amidst the grand
mythologies of the days of old; like the statue of a
goddess on the niche of a colonnade, you admire it
and you leave it behind. The road leads through
the images of gods and of heroes to the temple of
the Universal.
When-Mr. Martineau came to visit me, I told him
that there could be to me no half-way house; that
either the Roman Catholic Church was a religion or
a mythology; if it were proved to me to be a mytho
logy, it was because the Bible was mythological and
all orthodox Christianity mythological. I saw only
two alternatives, the Religion of Rome; or the
Religion of Nature, of the Soul, of the Universe—
either a Religion denouncing all, or a Religion
embracing all. If the Roman Catholic Church is
not the special Church of God, then, the whole of
humanity, must be my Church; either does Revela
tion speak through the Roman Catholic Church,
�A Croydon Episode.
g
or it speaks through all Religions, all Souls, all
Nature.
At length I arose from the limited into the univer
sal. To a stranger, it might have seemed like passing
from a great Church into a very small Sect. A great
Church may hold what is narrow and transitory, a
mere handful of men may hold what is all-embracing.
In former times, all knowledge of external things
was based on theory or on magic. Lord Bacon
arose, and taught that it must be based solely on
experimental knowledge; he did not pretend to have
acquired the knowledge, but he affirmed the true
principle—the principle is a universal one—but it is
called the Baconian, and for long it was only held by
a few—by a small school of thought. Three hundred
years have past, and that school of thought has con
quered the whole domain of science; we apply
similar principles to religion. Like Jesus Christ, we
appeal to the soul and to nature; we are a small
school of thought, we bear the apparent limitation of
a name; of a name representing at once a history
and a principle, but that principle is a universal one,
and in three hundred years and less, will doubtless
have possessed the whole domain of religion. A
time will come—you help to prepare the time—when
men will say, not “ God is in the Church,” but “ all
nature is full of God.” A time dawns, you invoke
its horizon, when all dogmatic Churches will have
passed away, and ranged themselves in the stately
mausoleum of the past.
When there will be juster views of God, and of
man in relation to God; when society will feel the
change in all its departments from state government
to domestic service; when every wrong will be
righting, every mischief removing, every mistake
correcting, every sorrow alleviating. When there will
be the worship of the absolute perfection, allegiance
�IO
A Croydon Episode.
to eternal law, loving fidelity to all humanity, the
development of the power of mind; then, in the
human hierarchy, we shall behold the true ascension
—saint, lover, hero, thinker. Then the sense ofthe divine, the infinite, and the immortal, born of
reverence, trust, affection, deep in the ineradicable
qualities of our being, will create a faith and a feeling
of divine truth, not faint in its glow, not damped by
misgiving, not dimmed by doubt, or tainted by
selfishness.
Then the intuition of God will be natural; the
perception of His laws intellectually certain. Such a
religion will be “broad as humanity, frank as truth,
stern as justice, loving as Christ.” Only a few as yet
adopt openly and religiously the extreme of our pro
tests, but I venture to say that Croydon is nobler,
purer, braver, more loving, more Christian to-day;
because the glow of humanity’s glorious future is
shining on the brows of a few.
Through the friendly offices of Mr. Martineau I
was made personally known to a very small handful
of Liberal thinkers in this neighbourhood. Two
gentlemen came over to Manchester to invite me to
this place. They found me in the midst of a com
mittee of gentlemen offering to me the beautiful
Upper Brook-street Church. I felt myself not ready
for work in a great city, and accepted the invitation
to a very small beginning in a locality which seemed
to me more like retirement than publicity. The
foundation and outline of my religious position were
clear to me; the details were not filled in. Every
thing around me seemed strange and new. I felt
like a boy beginning amongst men. A few of us
met for our first religious service on October 2,1870,
in the Nonconformist Chapel, London-road, lent to
us for a couple of months. It was the day observed
by Roman Catholics as “ Rosary Sunday.” On Sun
�A Croydon Episode.
11
day, December 11, 1870, we assembled for the first
time in this building. The purchase of the ground
on which it stands was only completed on June 12 of
the present year, when we celebrated the occasion
by a numerous, distinguished, but private, social
gathering. We commenced with about eight adhe
rents—three or four soon seceded from our infant
cause, though continuing personal friends up to the
present moment; they would have continued with us
if we had adopted a line of action which never for a
moment approved itself to our intelligence or our
aspirations. Though we have lost nineteen by death,
we have gradually grown into a congregation, into a
testimony, into an influence, more than local.
As a congregation we are entirely independent, but
we find ourselves in sympathy of opinion and funda
mental principle with many congregations which, in
our own country and in various parts of Europe and
America, under the name of Unitarian, Free Chris
tian, Liberal Christian, Liberal Protestant, Theistic,
and other titles, proclaim the supremacy of reason and
conscience, and yet maintain themselves in the line of
historic religious development. We are in religious
sympathy with all who anywhere trust in God; we
are in moral sympathy with all who anywhere strive
to learn and to realise in act the moral laws existing
behind the visible; we are in human sympathy with
all men everywhere; we are in spiritual sympathy
with all Nature, for all Nature is full of God, though
Nature is not God, but the garment of God.
Although we possess our congregational govern
ment, committee, and officers, our classes for the
young, our library, our means for intelligent discus
sion and kindly intercourse, we, in accordance with
our principle of individualism in collective humanity,
throw ourselves into the general human and civic
life in matters charitable, political, recreative, literary,
�12
A Croydon Episode.
educational, local, national. In all these interests we
find ourselves continually meeting, not necessarily to
agree with one another as a clique having small
sectional sympathies, but cordially and heartily
entering as individuals into the general interests.
Humanity is our church, and wherever we find men
we find the members of our church. This religious
society is'like a spiritual sub-committee to help on
the general religious and moral interests of the great
fraternity of humanity.
As a religious society, in this town, we are only
five years old; but our sympathies have been sought
and imparted here and there widely over the
country in many places. We have been asked to
assist in the government of the associations which
concern themselves with the interests of all those
liberal churches which seek sympathy, help, or
encouragement. We have specially helped to found a
society in London, wherein all the sections of liberal
religious thought find a social bond. Such facts as
these prove that our religious position is not one of
isolation and eccentricity, but in harmony with the
higher religious thought of our country. I say “ we”
when I speak not merely of what you have directly
conducted and presided over, but as regarding what
has fallen to my lot to do; for such has been accom
plished in consequence of your co-operation and
sympathy. I am almost ashamed to own to the
extent of the injury received into the life of a sincere
and consistent Roman Catholic. Actual faults in the
ordinary sense of the word may be very few; he may
obtain any amount of patience, gentleness, purity, sub*mission, passive resistance, and power of endurance.
But the power of self-help out of prescribed limits
is perceptibly crippled. The Roman Catholic system
is unceasingly occupied with seeking consolation and
imparting it. Affectionate sympathy is encouraged
�A Croydon Episode.
I3
till it becomes at once a weakness and a necessity.
Jesus the Man of Sorrows, Christ the Consoler, the
Mater Dolorosa, and the Virgin Mother are fit symbols
of a system which promotes tenderness and depreciates
self-reliance. The more that a Roman Catholic
realises his religion, so much the more does the
conception of life become dreary; it is a vale of
tears; the sweet sunshine cannot be trusted; the
loveliness of the landscape is a delusion; the con
science has only two offices, i.e., to obey and to repress.
Thus I was almost of necessity compelled to supple
ment myself with your corporate action. As Froth
ingham in another place says, the Old Faith came as
a comforter, our New Faith comes as an inspirer, with
industry, philosophy, art, literature, with all the
regenerating thoughts of humanity, with all the
vigour and vitality of the creative ; the old songs of
Faith have to be sung with the accompaniment of all
human interests; our New Faith dreads inaction,
lassitude, melancholy; it brings a brighter view of life
and of man, a higher conception of God, a nobler ideal
of the future, as progress out of imperfectness. The
Roman Catholic Church presents to the votary Jesus
stripped and scourged, weeping, downcast, and con
templative ; our New Faith presents Jesus as the friend
and companion of men and of sinners, the manly, out
spoken reformer, the earnest enthusiast in the cause
of humanity, the foe of cant and of hypocrisy, the
unmasker of shams, the hero who could stand alone
and do battle for the true, the righteous, and the just.
The Old Faith wailed out its litanies of servile suppli
cation; the New Faith, brave, cheerful, thoughtful,
hopeful of the future because it remembers the past,
likes senfimeni in poetry, but in religion above all
things intelligence and reality. The Old Faith ap
pealed to prophecy, to miracles, to authoritative
books and authoritative churches; the New Faith.
�14
A Croydon Episode.
appeals to the prophetic instincts of the human soul,
to the miracle of the universe, to every noble and
righteous utterance which the human reason or
human conscience has ever recognised as religious,
inspiring, and good. The New Faith has not to
defend itself against history, science, and philosophy,
they are its natural allies. The New Faith has not
to condemn humanity, for it is the expression of
humanity in its highest, most thoughtful, and noblest
mood. The New Faith does not go about cautiously
and girt with a panoply of defence ; it can afford to
lay aside its armour, to throw its weapons down, to
go forth with upright confidence, and consort peace
fully with thoughtful people, feeling secure in the
honest sympathy of all intelligent, sincere, earnest,
and liberal men. The Old Faith had creeds received
upon authority; the New Faith goes forth with con
victions profound, because they have been forged in
the fiery furnace of the heart, and approved by the
science, by the reason, by the conscience, by the
intuitions of mankind.
Accustomed as I had been to the simple-hearted,
straightforward honesty of the Old English Roman
Catholics, accustomed as I had been to admire similar
characteristics amongst Unitarians, nothing shocked
me so much at the very beginning of my new life, and
since, as the discovery that such honesty was not
deemed by all a virtue, but rather a reproach. I found
in London and elsewhere fathers disbelieving the
popular mythology, and yet rearing their children to
its practice. I found here and there persons profes
sing our religious opinions, yet too indolent, or too
cowardly, or too inconstant to testify to them. I had
no sooner left the Roman Catholic Church because I
could not accept its creeds (they had disappeared in
the quicksands on which rested their foundations),
but I was solicited to embrace the very same creeds
�A Croydon Episode.
15
and liturgy in the Church of England; and, to my
amazement and indignation, the very persons who
urged upon me that unrighteous suggestion did not
accept those creeds and litanies in any ordinary use
of language, but only by ’some quibble of speech such
as I had always spurned when to a slighter degree
(according to popular rumour) permitted by the
Jesuits. I realised more than ever the necessity of
above all things, sincerity. If I reject hell as an
impiety, I cannot belong to a Church which declares
that persons who disbelieve the Trinity and the
Incarnation must go into hell’s everlasting fires.
Veracity is essential to true piety; veracity is founded
on faith in man. You tell a man the truth when yon
can trust him with it, and are not afraid. As Pro
fessor Clifford says, it is not English to tell a man
a lie, or to suggest a lie by your silence or by your
actions because you are afraid he is not prepared for
the truth, because you do not quite know what he
will do when he knows it, because perhaps after all
this lie is a better thing for him than the truth would
be. Surely this craven crookedness should be the
object of our detestation. Yet do I often hear it whis
pered that it would be dangerous to divulge certain
truths to the masses. I know the thing is untrue ;
but in a certain sense, after a fashion, it may be made
to be considered true; anyhow it is picturesque, con
soling, and useful for children, for women, for common
people. “ Crooked ways are none the less crooked
because they are meant to deceive a great many. If
a thing is true, let us all believe it: rich and poor—
men, women, and children. If a thing is untrue, let
us all disbelieve it: rich and poor—men, women, and
children. Truth is a thing to be shouted from the
house-tops, not to be whispered after dinner, over
rose-water, when the ladies are gone away.” Life
must first of all be made straight and true; falsehood
�16
A Croydon Episode.
can never be necessary to morality or to true piety. <l It
cannot be true of our neighbours, or of their children,
that to keep them from becoming scoundrels they
must believe a lie, or make, pretence to believe it.”
The sense of right and wrong—piety to God and
piety to man—such truths are too real to need the
doubtful help of insincerities and of mystification.
Thus, whatever errors we unhappily make, we will
at least be truthful, and not mystify away that human
trust without which society would be an impossibility,
business a fraud, the family a cabal—each individual
man, woman, and child a hypocrite or an imbecile.
EBINTED BY 0. W. BEYNELL, LITTLE PULTENEY STBEET, HAYMARKET.
�
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Victorian Blogging
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Conway Hall Ethical Society
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A Croydon episode
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Suffield, Robert Rodolph
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Place of publication: [Croydon?]
Collation: 16 p. ; 18 cm.
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Printed by C.W. Reynell
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1876
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G4864
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Unitarianism
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Conway Tracts
Unitarianism
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GS11P
17
FEBRUARY.
Miss Frances Power Cobbe, London
Bev. T. R. Elliott, Hunslet......................
Mr. William Whitworth, Newton Moor...
Mr. Robert Till, Hull................................
Rev. Goodwyn Barmby, Wakefield..........
A Lady, Wakefield ................................
Mr. Peter Reed, Wakefield ................. .
Mr. John Till, Fairburn ........................
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8
HOW TO JOIN THE BAND OF FAITH.
The Band of Faith is a Brotherhood and Sisterhood—a
religious Order of men and women, consisting of two
ranks—Associates and Members. Those who agree in
the statements of its faith and in the missionary objects
and ecclesiastical organization in which it is engaged, can
easily become Associates by sending their names and a
fee of one shilling, which must be renewed every year, to
its office. They will then not only be in the way of
/ assisting a society in the general principles of which they
agree, but of acquiring the knowledge and developing the
gifts which will enable them to become active members.
The rank of Members in the Order is not so easily
attained. We need active members, who will show forth
their faith by their works, preachers who will go readily
where they are sent, men of business who will labour at
our board meetings for the success of the Society,
women who will form sewing societies for its sales of
work, singers and readers who will exercise self-sacrifice
in promoting its services of worship, doorkeepers who
will esteem any menial service in the sanctuary of God,
honourable, and all these not only to be bound together with
each other, but bound also to God, by solemn vow, which
as the exercise of the will in dedication to Him is the
truest initiatory rite of religion. Except by special dis
pensation, the members of the Order must take publicly
on their admission the following Covenant, which is em-
�18
MESSENGER.
bodied in a service for the purpose, by joining in it or
responding to it, while receiving the right hand of fellow
ship from the officiant. The Covenant thus reads :—
“We covenant to do all in our power for the honour
and worship of the one and only God, and in making
known His absolute Holiness, perfect Wisdom, and Uni
versal Love and Mercy. And may God of His goodness
enable us to keep this covenant, and to live ever for His
service. Amen.”
It is desirable that friends should become first Associ
ates, and remain such for a year at least before consider
ing themselves eligible for Membership.
Associates form the constituencies of local societies,
and by the payment of their annual fee of one shilling
each, and the registration of their names and addresses
in the Index of the Order, are distinguished as avowed
and recognised friends, from the occasional attendants,
who in common with themselves contribute to the offer
tory.
From Covenanted Members, the various degrees of
Superintendents will naturally be appointed (District,
Provincial, and Metropolitan), in the course of the orga
nisation of the Order. Preachers should especially be
come Covenanted Members, not only for their own benefit
through the consecrating act, but that they may set an
example of holy vowing and public confession to the
general brotherhood and sisterhood. From members also
the Board of Trustees, consisting of twenty-four Elders,
will be formed.
The future, however, holds these things, and for the
present we principally ask for Associates. Let scattered
friends and sympathising attendants upon our services,
at once become Associates and definitely strengthen our
forces. The fees of Associates are now due for the pre
sent year, and, where there is a Local Superintendent,
should be now paid to him, or otherwise transmitted
directly to head quarters. Cards of Companionship for
the year will be forwarded on the receipt of these fees.
Organization will gradually show the measure of our
ability. It is at once the secret of success-and the proof
of power. It is only through Organization that the
�FEBRUARY.
H>
Broad Church of the Future can supplant the narrow
churches of the past and present. All efforts for the es
tablishment of Universal Ideas will prove weak and
abortive, unless authority, order and discipline are freely
chosen by their adherents.
FINALITY IN KELIGION.
By Goodwyx Barmby.
There is no finality in religion, as a whole. Ever fresh,
developments spring forth from it-—a constant evolution
goes on beneath its inspiration. But to every special
process there may be allowed an end, in the sense of accom
plishment and consummation ; and such process remains
one of the great factors of the past in the eternal progress
of the future. It is in this sense that the Messianic Idea
is exhausted when it is completely realised, while the
Divine Idea is for ever inexhaustible. While a dispen
sation may be perfected, 'while a mission may be accom
plished, while a special process may be so fully realised
that it may be considered final and need not be attempted
again, there is no finality in religion itself.
The evidences of the divinity of religion lie in the facts
that it produces. The proof of a good field is in its
ability of producing. It was by his 'works that Jesus
showed fulfilment of his Messianic mission. It was He
that should come to make known the Fatherly Spirit of
God, and to show forth in himself, the filial spirit to the
All-Father and the fraternal spirit to his human family.
The imperfect ever gives way to the more perfect. In
the struggle for existence the stronger conquers. In
natural selection the imperfect disappears, while every
beauty and advantage is perpetuated. It is as in a large
curve however that these truths can only be fully recog
nized. Little minds take little methods, and fail as liter
ally as they literally regard things. Except through a
wide sweep of events, we cannot assign its character or
destiny to a dispensation. Things that swiftest grow,
swiftest disappear. Perpetuity is the sign of perfection,
and the noblest name of God is--The Eternal 1
�20
MESSENGER.
The influence of Jesus has borne the test of experience
and acquired the proof of perpetuity. Corrupt accretions
have gathered around it, misapplying to themselves the
honour of a holy name; but it has thrown them off, and
is still throwing them off. It has not been povertystricken by bare walls, nor smothered by the rich robes
of its ritualists. Beneath all guises it has equally
touched hearts—beneath the leathern coat of George
Fox or the Episcopal cope of St. Augustine. It has
leavened literature, and directed imagination to choicer
types of character, and to sweeter and brighter results,
than Roman poet or Greek tragedian ever chose or found.
It has ennobled benevolence and forgiveness, as the
highest virtue; and it more especially works, by giving
the light of knowledge to the blind in mind, by causing
the deaf to wisdom to hear the word of truth, by raising
the dead in trespasses and sins to a new life of holiness,
by cleansing the leprosy of selfishness from the heart,
and by causing the lame in effort and infirm of faith to
walk cheerfully and courageously upon the road of
righteousness.
Jesus was He then that should come as the fruits
prove the nature of the tree. He was the Ideal Man
and we look not for another. The spirit of his life covers
all that is humanly good-—all that is divinely human.
I will not be bound to the records of his life, either by
believers or unbelievers. The Spirit of Truth frees the
mind from all such slavery to the letter. When two
people cannot give the same account of facts happening
in the next street, we cannot receive details of historical
testimony as things of greatest moment. The general
features of Jesus have been burned by the sun-rays of
Truth upon the glass of Humanity, and this photograph
is a truer likeness than the portraits of special artists.
The universal truth respecting him is all-sufficient for us.
That which all are agreed upon will be the truest
representation of him. All are not agreed upon his
miraculous birth, upon his supernatural character, upon
his personality in the God-head, or even upon his Christhood as the fulfiller of the Jewish Messianic prophecies;
but all are agreed that /. : was the pious son of God and
�FEBRUARY.
21
the loving brother of Man, that in his love and goodness
there was brightest revelation of God’s mercy and holi
ness, and that he showed forth the perfect Human Ideal
in his filial love to God and fraternal benevolence to
human kind. What can be a more perfect human ideal
than that of a devout son of God and loving brother of
man. For the same spirit which makes a good son and
a good brother, a pious worshipper and a beneficent
friend and counsellor, is good for all the relationships of
life. The great duties of human life apply to all its
relationships, and are not bi-sexual but are the common
law for woman and man. The light of the great prin
ciples which Jesus personified casts its ladiance on all
the details of private and social life. Religion and
benevolence are the true crown and robe of our lives.
To be clothed in them is to be clothed in Christ. To
follow out the ideal of Jesus, according to the surround
ings of our own age, is to attain its highest human
standard. Some people, while in their false pride, scorn
ing the idea of the ascent of man from the monkey, would
make monkeys of men. But it is into no mimicry that
we ought to descend. The true imitation of Jesus is the
participation in the same holy spirit which Jesus pos
sessed. His spirit of love to God and of benevolence to
man, is the perfect—the all-sufficient ideal of human
life.
We look not then for another. The Messianic Idea
Bas been ever attended by temptation and danger, as
even in the early career of Jesus. It presents the idea
of self-pre-eminence to the mind—the kingdoms of this
world and the glory of them. It is connected with the
conception of man-worship when God alone ought to be
.adored. Jesus survived all this and rose above it, and
was more glorious in what he became, than in what he
attempted—when instead of the son of man of Daniel’s
prophecy, he grew to the son of God’s own heart. The
spirit of our age is with us, in asking for no new Messiah.
Its tendency is democratic and social. It wants none
head-high above their fellows. It needs measures rather
than men, and values principles above persons. As
knowledge is more generally diffused there is no need of
�22
MESSENGER.
such preeminent wisdom. As virtue enters into the
moral life of society, there is no excuse for the exceptional
austerity of the anchorite, or plea for the denunciations
of the prophet. It is of more importance that the Many
should become good, than that One should appear who
is extraordinary. The tendancy of our age is to lift up
the many to where the few have stood, to work out the
principles which approve themselves good, to extend the
process of education until all are enlightened ; and not
to encourage personal illusions or expect miraculous
exceptions, but to act upon the methods of common
sense and of a sound rnind.
While there is no finality in religion as a whole then,
there is one process perfect in the religious development
of human kind. Jesus furnishes us with a perfect ideal
of human life. His exceptional personification of holy
principles is all-sufficient for that end. In his spirit we
may discern the love of God for us, and in his character
the true life for men. He has taught us to call no man
Master, but to acknowledge God as our only Lord. And
we want no other Lords to reign over us, and Him alone
will we serve.
We must never forget, however, the great truth, that
in its wholeness, there is no finality in religion. The
personal embodiment of religion in Jesus, is sufficient in
its sphere of example : but as it accomplishes its work
by inspiring the welcoming of a like dwelling of the
Divine Spirit in each human soul, it gives up its kingdom
to the Father, that God may be all in all. The most
perfect human impersonation of religion, is after all, im
perfect. Finite perfection is not infinite perfection. It
is hence that Jesus is represented as teaching, that it
was expedient for him to go away, as if he went not away
the Spirit of Truth would not come to his followers.
Unless he were removed from his disciples personally,
they would not give heed to truth, for its own sake.
Unless they valued truth, not from his own lips only,
but in the entirety of its essence, its holy spirit—the
blessed Paraclete—would not lead them to all truth.
Such, indeed, is the true progress of religion—from the
authority of the teacher, to its own authority in the
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soul—from its reception as a personal teaching, to life in
it as an essential principle. The teacher of truth, perfect
as he may be in his special mission, is succeeded by the
Spirit of Truth, which leads unto all truth. There is
then, no religious finality. As occasion arises, there will
ever be further development in Divine Knowledge, and
new forms of religious life in which it will be embodied.
The Divine Idea is universal and everlasting, and every
acquirement in science will augment our knowledge of it,
will raise our veneration for it, and give us fresh inspiration to lead wise, and holy, and loving lives.
As the different religious dispensations, also, move
onward in their conceptions of the true human life, they
will attain to the Ideal of Humanity which was set forth
by Jesus, and converging together will form that Divine
Universal Church which shall be the glory of human
kind and the salvation of society. We must each of us
realize this divine drama of history, in our own personal
experience, in the life of our own souls, by living after
the human ideal of Jesus, and going on as the Spirit of
Truth leads us to all truth—adding to our faith, know
ledge, and all excellent things, and acquiring from the
revelations of thought and science, ever greater love and
devouter reverence for God. By promoting this, the
Band of Faith would prepare for the practical establish
ment of the Universal Church of God, which is the body
of which true Universalism is the inspiring soul.
NEW LECTIONABY.
Chap. I.—From the Vedic Writings.
Who is the God to whom we shall offer our sacrifice ?
He who gives life, He who gives strength ; whose com
mands the highest revere j whose light is immortality,
whose shadow is death.
Who is the God to whom we shall offer our sacrifice ?
He who through his power is the one king of the
breathing and awakening world j he who governs all,
man and beast.
Who is the God to whom we shall offer our sacrifice ?
�24
MESSENGER.
He whose greatness the mountains, whose greatness
the sea proclaims ; He whose regions they are.
Who is the God to whom we shall offer our sacrifice ?
He through whom the sky is bright and the earth firm ;
He through whom the heaven was stablished—nay, the
highest heaven ; He who measured out the light in the air.
Who is the God to whom we shall offer our sacrifice ?
He to whom heaven and earth standing firm by his
will, look up trembling inwardly.
Leave us not to ourselves, 0 God. Let us not yet enter
into the house of clay.
Have mercy, Almighty—have mercy.
If we go along trembling like clouds driven by the
wind.
Have mercy, Almighty—have mercy.
Through want of strength and light, 0 God, Thou all
strong and all bright Being, have we alone gone wrong.
Have mercy, Almighty—have mercy.
Let not one sin after another, difficult to be conquered,
overcome us; may it depart together with the desire for it.
Create the light which we long for.
May we find for ourselves offspring, food, and a dwell
ing with running waters.
Speak out for ever with thy voice to praise the Lord,
of prayer, who is like a friend—the Bright One.
Fashion a hymn in thy mouth ! Expand like a cloud !
Sing a song of praise !
Chap. II.—From, the Brahmin Scriptures.
Whatsoever hath been made, God made. Whatsoever
is to be made, God will make. Whatsoever is, God maketh. Then why do any of you afflict yourselves ?
Thou, 0 God, art the Author of all things which have
been made, and from Thee will come all things which are
to be made. Thou art the Maker and the Cause of all
things made. There is none other but Thee.
He is my God who maketh all things perfect. Medi
tate upon Him, in whose hands are life and death.
I believe that God made man and that he maketh
everything. He is my friend.
Let faith in God characterise all your thoughts, words,
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25
and actions. He who serveth God places confidence in
nothing else.
If the remembrance of God be in your hearts ye will
be able to accomplish that which would be else imprac
ticable.
0 foolish one ! God is not far from you : He is near
you. You are ignorant, but He knoweth everything.
Care can avail nothing; it devoureth life: for those
things shall happen which God shall direct.
Remember God, for he endued your body with life:
remember that Beloved One, who placed you in the womb,
reared and nourished you.
Preserve God in your hearts, and put faith in your
minds, so that by God’s power your expectations may be
realized.
In order that He may spread happiness God becometh
the servant of all; and although the knowledge of this
is in the hearts of the foolish, yet will they not praise
His Name.
0 God, Thou art, indeed, exceeding riches; thy laws
are without compare; Thou art the Chief of every world
yet remainest invisible.
He that partaketh of but one grain of the Love of God,
shall be released from the sinfulness of all his doubts and
actions.
What hope can those have elsewhere, even if they wan
dered over the whole earth, who abandon God ?
All things are exceeding sweet to those who love God:
they would never call them bitter.
Adversity is good, if on account of God ; but it is use
less to pain the body. Without God the comforts of
wealth are unprofitable.
Whatever is to be, will be ; therefore long not for grief
nor for joy ; because in seeking the one, you may find the
other. Forget not to praise God.
Do unto me 0 God, as thou thinkest best: I am obe
dient to Thee. Behold no other God; go nowhere but
to Him.
Condemn none of those things which the Creator hath
made. Those are his holy servants, who are satisfied
with them.
■>
�26
MESSENGER.
God is my clothing and my dwelling : He is my ruler,
my body and my soul.
God ever fostereth his creatures, even as a mother
cares for her child and keepeth it from harm.
0 God, Thou who art the Truth, grant me content
ment, love, devotion, and faith. Thy servant prayeth
for true patience, and that he may be devoted, to Thee.
He, that formed the mind, made it a temple for Him
self to dwell in; for God liveth in the mind and none
other but God.
0 my friend, recognize that Being with whom thou art
so intimately connected ; think not that God is distant,
but believe that like thy own shadow, He is ever near
thee.
Receive that which is perfect into your hearts, and shut
out all besides ; abandon all things for the love of God,
for this is the true devotion.
If you call upon God you can subdue your imperfec
tions and the evil inclinations of your mind will depart
from you, but they will return to you again, if you cease
to call upon him.
Chap. III.—From, the Buddhist Writings.
He who is your friend in meaning and not in word
alone is he who prevents you from taking life, or doing
any other evil; he urges you to almsgiving and other
good deeds; he informs you of that which you did not
previously know; and he tells you what is to be done in
order that you may enter the true paths.
As the bee, without destroying the colour or perfume
of the flower, gathers the sweetness with its mouth and
wings, so the riches of the true friend gradually accu
mulate ; and the increase will be regularly continued,
like the constant additions which are made to the hill
formed by the white ant.
Our parents, who have assisted us in our infancy, are
to be regarded as the east • our teachers, as being worthy
to receive assistance, are to be regarded as the south;
our children, as those by whom we are afterwards to be
assisted, are to be regarded as the west; our servants
and retainers, as being under our authority, are to be as
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27
the underside; and our religious advisers, as assisting us
to put away that which is evil, are to be regarded as the
upperside.
As the wise man whose head is on fire tries to put the
flame out quickly, so the wise man seeing the shortness
of life, hastens to secure the destruction of evil desire.
As the jessamine is the chief among flowers and as the
rice is the chief amid all descriptions of grain, so is he
who is free from evil desire the chief among the wise.
The waggoner who leaves the right path and enters
into the untrodden wilderness, will bring about the des
truction of his waggons and endure much sorrow; so also
will he who leaves the appointed path and enters upon a
course of evil, come to destruction and sorrow.
The unwise man cannot discover the difference between
that which is evil and that which is good, as a childknows not the value of a coin that is placed before it.
■ As the man who has only one son is careful of that
son, as he who has only one eye takes great pains to pre
serve that eye ; so ought the wise man continually to
exercise thought, lest he break any of the precepts.
When acts are done under the influence of favor, envy,
ignorance, or the fear of those having authority, he who
performs them will be like the waning moon; but he who
is free from these influences, or avoids them, will be like
the moon approaching to its fulness.
When the seed of any species of fruit that is bitter is
sown in moist ground, it gathers to itself the virtue of
the water and the earth, but because of the nature of the
original seed, all this virtue is turned into bitterness, as
will be seen in the fruit of the tree which it produces;
and in like manner all that the unwise man does is an
increase to his misery, because of his ignorance.
On the other hand, when the sugar cane, or rice, or
the vine, is set in proper ground, it gathers to itself the
virtue of the water and the earth, and all is converted
into sweetness, because of the sweetness of the original;
and in like manner all the acts of the wise man tend to
his happiness and prosperity, because of his wisdom.
The door of the eye must be kept shut. When the
outer gates of the city are left open, though the door of every
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MESSENGER.
separate house or store be closed, the robber will enter
the city and steal the goods; and in like manner though
all the observances be kept, if the eye be permitted to
wander, evil desire will be produced.
This advice was given by Budha: He who would
attain Nirwana must not trust to others, but exercise
heroically and perseveringly his own judgment.
Chap. IV.—From the Druid Proverbs.
There is no seeing but in reflection; there is no reflec
tion but in fortitude—fortitude is only where the object
is clear.
There is no perspicuity but in light; there is no light
but in the understanding; there is no understanding but
of conscience; conscience is none other than the eye of
God in the soul of man.
There is none good but the godly ; there is none godly
but the religious ; there is no religion but in believing ;
there must be no belief but in truth; there is no truth
but in being manifest. Nothing is manifest but light.
Nothing is light but God; therefore there is no good
but of light, no godliness but of light, no religion but of
light; there is no light but in seeing God.
A word expresses—expression shows—showing reflects
—reflection instructs—instruction causes to think—
thought reasons—reason understands—understanding
proceeds to know—knowledge will exert—exertion will
be able to effect; ability will effect desire; desire will
act—action will attain the end.
The end of everything is the right; right is everything
in life ; right life is life eternal; life eternal is to be in
perfection ; to be in perfection is to be in God.
The weapon of the wise is reason ; the weapon of the
fool is steel; the weapon of the wise is in his heart.
He that loves fame, let him love what deserves it! He
that sows thistles will not reap wheat.
He that imparts his wish to every one will be late be
fore he obtains it. He that shall be far from his good
shall be near to his harm.
He that knows more than is necessary of another,
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29
knows less than he ought of himself. He that would
have a good word let him not give a bad one.
The abundance of a miser is poverty to him. He that
loves will correct.
Noble descent is the least thing in the world in the
court of wisdom. Little is the seed of the contentious
and less the wisdom that sows it.
It is early with every one when he rises. He that has
one eye is a king among the blind. A small, injury to
another is a great one to thyself.
Hated will be he that importunes. Remembrance of
the good will excite goodness.
Profound is the expression of the heart. Good is every
country that produces wise men.
Every fool is wise while he holds his tongue. Better
is one that takes care than ten who contrive.
The best gold mine is a dunghill. The best dancing tune
is the song of the lark. The best shield is righteousness.
The best revenge is to show the injury and forgive it.
Three things will not be had without every one its
companion : day without night; idleness without hunger;
and wisdom without respect.
Three things which are not easily counted : the parti
cles of light, the words of a talkative woman, and the de
vices of a miser.
The three charities to the age which follows-—planting
of trees, improvement of science, and the education of
children in virtue.
Three persons who ought to have pity shown them__
the stranger, the widow and the orphan.
The three ornaments of a country—a barn, the shop of
an artist, and a -school.
There is no Druid but in name. None can be a Druid,
but God.
PROGRESSIVENESS OF RELIGION.
Religion is a progressive work, inwardly in the soul—
outwardly m society. Goodness is development—onward
and upward—is pure progression.
“Nature,” says
Goethe, “ has attached a curse to /wzse.”
�30
MESSENGER.
To have Life, we must have growth; not the growth
of the fungus, which springs up in a morning and attains
to no further development than mere increase of sizej
not the growth of the ephemeris, hatched by a warm sun
beam and perishing in the evening dew ; not the growth
of the parasite, established upon the existence of a life as
dependent as its own—but rather the growth of the tree |
not swift and evanescent, but steady and enduring; its
roots firmly fixed in nature—each year developing a new
ring in its trunk, an increase in its girth ; each year see
ing it constantly, and therefore apparently unconsciously
aspire higher and higher toward the skies.
See that sapling oak ! Its sap’s blood freely courses
through the fibrous pores of its green young heart.
Spring shines on its clear brown bark, and its fresh glazy
leaves. Autumn comes and its leaves fall. But it is not
dead. It only sleeps, as true men sleep, to gather new
growth and increased strength for the waking hour.
Another spring and its leaves are green again. Another
autumn and it sheds its acorns. Other springs and.
autumns revolve over it, and year by year it puts forth
new leaves, new twigs, new branches, and more benefi
cently showers around upon its mother earth—the har
vest of its seeds. Year by year its bole is bigger; and
within its girth is calendered by a fresh ring, like a con
scious mark of progress in the soul. Year by year its
umbrage is more shady and more generously offers its
green coolness for the nests and songs of birds, for the
shelter of cattle, or for the solace of the children in the
summer heat. Year by year its leafy branches spread
about its bole—its trunk increased in girth, ascends also
in height—spiring upward to the sky, and on its topmost
twig, gilt by a sunray, we see and hear a sweet songbird
carolling its hymn to heaven.
Such then is the growth of life we want—a growth
steady and enduring—a growth implanted like a living
principle rooted deeply in our natures; a growth fixed
in the ground of things—not parasitic—not depen
dent upon the degree of vitality manifested by others,
but derived from the spiritual soil and fostered by the
immediate agencies of the Author of life and Giver of
�FEBRUARY.
31
growth himself. Such is the growth of life we want—a
growth not of a day, but one of perennial progress ; a
growth not niggardly, but a generous growth, increasing
not only in circumference, but in elevation; generously
distributing around it the fruits of each harvest, and at
the same time continually ascending and constantly de
veloping itself towards the higher—the nobler—the purer
—the more heavenly.
“ The new birth into righteousness,” is a development
of the divine—a growth of grace ! It is a winter of
decay and suspended animation passed over, and it is a
spring of new vitality, new vigour and new increase
arisen. But this growth must be continuous, this grace
should be constant—not the flower of a season but a
perennial plant. The progress to perfection is a per
petual path. It is ever before us, and we are ever to
attain it. On every morning we find that a new sun has
arisen—that new dews have been distilled. In each new
morning of every soul, we should see anew the golden
sunshine and the crystal dews of the spirit.
It is not only one new birth, but many new births,
that we require.
It is not only one new life, but many
new lives, that we must have. Daily, we should become
dead to some sin, we should relinquish some selfishness,
we should leave off some bad habit, we should abandon
some vice, we should strive and clear our minds of some
error—we should thus endeavour to die daily. Daily.,
we should become alive to some virtue, we should develope some loving sentiment, we should perform some
good action, we should endeavour to attain to the per
ception of some truth—we should strive to live a new
life, daily—to daily grow in grace.
All goodness is in the soul. The human spirit is
created good by God. Its fall—its error, is to be attri
buted to the accidents of its development in the outward,
serving it for experience and trial, but it is in itself
good—it has all goodness as the basis of its growth, and.
perpetual progress to perfection as its destiny. The
growth of grace is thus developed from within. It is a,
spiritual process of progression. As the soul grows
greater in goodness, as the spiritual increases in power,.
�32
MESSENGER.
as the development towards the divine is higher, stronger,
more inward and central in the spirit: the accidents of
the outward, the external circumstances of existence,
have less influence over it, are subordinated to it, and
the Human Being takes its right place as the Crown of
Creation—the overseer of the universe !
In relation to the attributes of goodness, the growth of
grace is the soul’s sum of addition. We should add to a
new birth of belief in those first principles which are the
oracles of God—a new birth of power over evil, a new
birth of disinterested action—a new life of sincerity, a
new life of love—a new ability of innocence, a new power
of purity. Such are some of the ascensive additions of
the soul!
In fact all grace is a growth, all goodness is a growth,
all practical Divinity consists in the process of develop
ment—piety should be ever progressive. We can never
be too good. That which does not progress, ceases to be
good. That which is right to-day, if not improved upon
to-morrow, becomes vice, not virtue. Stand-still religion,
is no religion at all. The human spirit is not like an
animal form, which grows to a certain age, and then
ceases; but goodness and grace are eternal growths,
and piety an infinite progress.
THE MANCHESTER FRIEND—We read in th®
Manchester Friend, 11 The Band of Faith Tracts and
Messenger, issued by Goodwyn Barmby, of Wakefield,
often touch a very true chord.” The Manchester Friend
is the monthly organ of the liberal portion of the Society
of Friends. It contains articles of great literary ability,
which put forth those broad views of religion which are
akin to the Theism of Jesus, and will help to constitute
the Universal Church of the Future.
BAND OF FAITH BAZAAR.—Our Annual Bazaar
will be held at Wakefield, probably in Easter week.
Contributions of work or goods will be thankfully received.
BARNSLEY.—We hope soon to announce that-W
have a new sanctuary in this town.
�MESSENGER.
159
appointments, by which they could fill the widening
openings of official service in civil or military ranks ; and
as a result the social leaders of the people are intensely
prejudiced and opposed to change or improvement. None
are more so than the Mahomedan Nawabs. By having
a Turkish officer of high rank at our seats of Government,
a man entering into our progressive ideas, wearing as they
do European dress, eating freely with us at our tables,
joining as they would in many acts of social life, and,
above all, representing in a palpable living form the prin
ciple of our friendship with the head of their faith in
distant Roum, we think a new political force might be
set at work, and much good might result.
Turkey to-day can supply dozens of such men in her
civil and military service, many of them fairly accom
plished and wide in their grasp of religious views. Why
not have them amongst us ? Our interests as nations
are identical in the East, and a great moral influence
would affect the bigotted population ; above all it would
show that the Sultan was our friend—and how many
Indian Mahomedans know that to-day, probably not a
hundred? A second phase of the subject is with refer
ence to the action of oui- missionary societies. It is
matter of surprise that the Unitarian organizations in
England have never bethought themselves of work
amongst the “ Unitarians ” of the East, as the Mahome
dans would fain call themselves. No reason exists why
men teaching such doctrines should not act with good
effect upon the Mussulman people. To-day the one-God
principle is so strongly implanted in the Mahomedan
heart, that the mere mention of plurality excites him
to frenzy. The narrow prejudices, too, of half-educated
missionaries who refuse to see in Mahomed a great re
former and one of the ablest statesmen, offends them to
a great degree. But every Mahomedan draws close to
those whose views are Unitarian ; and as a creed Islam
is quite capable of having a new church party developed
in its midst, for no creed has less officialism, less sacer
dotal tyranny in it, or a simpler code of church economy
than it has.
�BAND OF FAITH
160
A body of Christian teachers who would measure Ma
homed at his true worth and join on modem civilized
views to the ancient dogmatic basis of the creed, would
be a well-spring of good to our rule in India. No doubt
the truncheon and the bayonet can keep these warlike Mus
sulman races of India in subjection, and force them to
sullen obedience ; but an empire founded by the sword,
and trusting solely to it will perish in the end by the
means that gave it birth.
At the tomb of Ali, around whose gilded sepulchre
many thousand Indian Mahomedans dwell, a traveller
recently met a well-taught, indeed thoroughly educated
Indian Mussulman, well read and widely informed. He
was a pilgrim from India. He saw around him the ill
effects of an administration, whose aim is not always
the public good. He made flattering allusion to what
we have done in this country for the people, but in his
praises there lay a sting. “ Yes,” said he, “ I know all
you have done for India—good roads, perfect order, a
rule fairly just and striving to be more so. But what is
all that ? Whoever governs us—Russians or whoever
else—they would be better than you ; they would give us
sympathy. It is sympathy we need. You English are
a hard race.” He may, must have thought wrongly ; but
so he and probably many of his class do think. It is a
pity when such men brood over thoughts like this. We
trust too much to perfect codes and elaborate procedures;
and neglect the little things which all can see and
appreciate. The two proposals we mention above might
tend to some great improvements.
J. E. SMITH AND HIS WRITINGS.
The Coming Man, by the Rev. James Smith, M.A. 2 vols.
London: Strahan & Co., 1873.
This is a posthumous publication—the work of a very
wonderful mind. Its author is James Elishama SmithJames by baptism and Elishama by circumcision, although
in his later literary works the Israelitish prenomen is
dispensed with from the title-page. He was bom at
�MESSENGER.
161
Glasgow, 22 November, 1801, and died in the same
place, at the house of his friend, Dr. Herle, '-?9 January,
1857. He was a licentiate of the Kirk of Scotland, but
relinquished its duties a few years after his ordination.
In youth he was a companion of Robert Pollock, and
claimed the suggestion of an eminent line in his poem
“ The Course of Time.” It is to be regretted that so few
biographical particulars are given of him in the admirable
preface to his posthumous work. His outward was, how
ever, of less moment than his inward life. As an Organ
izer he was weak. As a Speculator alone was he strong.
There was a romance of a peculiar kind in connection
with his early life. On leaving the Scotch Kirk, he
joined for a while that branch of Southcottians, called
Christian Israelites, who were under thesupposedprophetic
leadership of John Wroe. When these people had their
New Jerusalem, at Ashton-under-Lyne, he lived with them
as their Hebrew Schoolmaster, and many interesting par
ticulars of the Christian Israelitish Community, which
are given in the pages of “ The Coming Man,” would be
derived from this singular experience. For Joanna
Southcott and the Church of the Woman, as he termed
the believers in her supernatural mission, he ever pro
fessed to entertain much respect and sympathy. He
knew all their prophets and visited women, and especially
entertained a high opinion of Mrs. Marshall, who has
comparatively lately assumed the further office of a
Spiritist medium. His connection in early life with the
Southcottians, must not, however, mislead in the opinion
of him. One of the most universal of men, at least in
the spheres of critical and analytic speculation, he
came in contact also with Rationalists of the Richard
Carlisle school, with mystics of the James Pierrepoint
Greaves school, with disciples of Robert Owen, and more
importantly still, with the writings of St. Simon and his
followers, which contained the germs of many of the
ideas which he afterwards elaborated or counterparted by
analogical developments of his own, in those more im
portant studies of his later life, which will yet make him
eminent as thinker and writer. In fact to St. Simon, his
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BAND OF FAITH
successor Father Enfantin and others of his school, was
due the initiation of the great Socialist Movement of our
days, which must end in the inauguration of a new
general societary state, the heir and successor of an im
perfect civilization ; and which includes more or less in
its ranks, all who recognize the divineness of humanity,
and who regard religion as a practical thing, and look
upon it as the renewer of society, and who consider
history as the revelation of Providence, as J. E. Smith
has done throughout his writings, and especially in his
interpretation of the coming Fifth Act of the Divine
Drama of society.
The development of his views was gradual. He shed
every drop of his intellectual blood, and gave all his life
for them. At first, their appearance was crude. The
acid, according to the order of nature, was developed
before the sweet. After leaving Ashton-un der-Lyne, he
delivered in London, a course of extraordinary lectures,
very negative, but containing the germs of his subse
quent positive views. These lectures he published in the
year 1833, under the following title : “ The Antichrist,
or Christianity Reformed: in which is demonstrated from
the Scriptures, in opposition to the Prevailing Opinion of
the Whole Religious World, that Evil and Good are from
One Source ; Devil and God One Spirit; and that the
one is merely manifested to make perfect the other, by
the Rev. J. E. Smith, A.M.” The sub-title of this re
markable book is “ The Antichrist or Christianity Re
formed : its morals preserved, and its doctrines cast into
its own furnace. He sets the sheep on his right hand and
the goats on his left.” The literary work of this production
is rough and rude. Its parodoxes approach blasphemy.
Not very long after its production it was suppressed by
the author and the remainder of the copies destroyed.
It is now a very rare book.
A more important publication followed—“ The Shep
herd” ; a London weekly periodical, illustrating the prin
ciples of Universal Science, Edited by the Rev. J. E.
Smith, A.M. It reached 3 volumes, and was published
in 1834-5. In this work he produced a system of nature.
�MESSENGER.
163
and developed his love of analogical illustration. It was
a great improvement upon the Antichrist—in various
ways, better written, far more affirmative, containing
choice extracts, collecting around it interesting contri
butors. Among the contributors to the Shepherd, were
Oxenford, the dramatist and critic, Charles Lane, a deep
mystic and editor of the Price Courant, Etienne Vieusseaux, author of the New Sanctuary of Thought and.
Science, and a Dr. de Prati, the exponent of some mag
netical system of Pantheism. As the editor of this pub
lication, J. E. Smith is more generally known in
London as Shepherd Smith. Disgusted at the stupidity
with which the public regarded his teachings, he con
cluded it by threatening to bring out The Swineherd.
A translation of St. Simon’s “ New Christianity a
collection of “ Legends and Miracles”; a strange essay
at prophetical calculation, called “ The Little Book, or
Momentous Crisis of 1840” ; a small work, named “ The
World Within,” setting forth the proposition that the
interior of the globe was inhabited; “ Pope’s Essay on
Man,” with an admirable introductory commentary, and
“ The Universal Chart, containing the Elements of
Universal Faith, Universal Analogy and Moral Govern
ment, 1840,” appeared in quick succession.
By his next publication, he was destined to become
very popular, although remaining unknown personally.
He was the originator and editor of the famous Family
Herald, a periodical known to all, a particular pet of
Leigh Hunt, and a literary organ which, although selling
only for a penny, and largely filled with tales, has exercised,
a pure influence upon a very extensive scale. It was first
published by B. D. Cousins, of Lincoln’s Inn Fields, who
passed it over to John Biggs, of the Strand, whose facili
ties in the publishing system were greater, who made it
a, lucrative investment, and who at his death, bequeathed
liberally to those who had started the periodical, and
been the means of his connection with it. In the Family
Herald, J. E. Smith largely improved his literary style,
and prepared his mind for the production of very far
�164
BAND OF FAITH
more important works than he had yet issued—“The
Divine Drama ” and “ The Coming Man.” His Family
Herald articles would make several volumes of important
essays, on a large multiplicity of subjects. They deserve
to be published in that form. In his notices to corres
pondents also, he established a kind of confessional upon
a rational system. It is astonishing to notice the infini
tude of subjects upon which he was consulted, and to
which he returned admirable answers, and not less so
to remark the delicate nature of the confidences which
were made to him. No one person, it was held at that
time, could possibly be the author of all these answers.
Whether they were written by man or woman, was a sub
ject also of frequent controversy. J. E. Smith really did
it all, and a wonderful work it was. It was certainly
“ unique in popular literature.” He edited the Family
TZera/cZ,'at least from December 17, 1842, to February 14,
1857,—that is to say after his death—the papers he left
behind him being used as the leading articles. Little did
his readers know of the quiet student life and deeply phi
losophical mind, which week by week had ministered to
their instruction and amusement.
“The Divine Drama of History and Civilization” was
published in 1854, about two years before its authors
death. It was his great work of art—the crowning effort
of his genius. At its appearance, it met with but scant
notice, but yet with an audience, not unworthy from a
few. It is now a rare book, and will become acknow
ledged as a great work, of a period in which great
works are not scarce. It is a great work in its leading
idea, and in the general principles applied to its illustra
tion. Its details cannot all be endorsed. He had the
scientific spirit, but was deficient in scientific method.
He was paradoxical, and gloried in it, and has thus ob
tained a niche in De Morgan’s book of Paradoxes. The
moment he got a glimpse of an analogy, he hunted it to
the remotest nooks and corners, and ran it to the death.
His analogies, however, are superior to Swedenborg’s
correspondencies. They are broader, and have more of
natural foundation in them. Of present advances in
�MESSENGER.
165
biblical criticism, he appears to have had little knowledge.
He explored more ancient mines of theology. Any text
which he could twist into harmony with his thought at
the time was acceptable to him. He used the same kind
of alchemy with regard to the doctrines of obscure sects,
ancient and modern. He found some truth in them all.
All was fish which came to his net. His scriptural inter
pretation is largely vicious and worthless; his religious
expression, although often true and beautiful, descends at
length into the obscure, but his general idea of development
in history, and of the direction under Divine Providence of
the whole social life of man, is fine and noble, and adds
a grand contribution to the systematic study of the sub
ject on which he treats. The leading idea of his Divine
Drama, is the development of human history in analogy
with the providential character and five-fold aspect of the
ordinary Drama. Under the terms of divisional and
unitary, he recognizes throughout it the critical and or
ganic epochs of St. Simon. His specialty indeed, is the
five-fold analogy. With him, history is a pentalogue—a
play in five acts, of which the Supreme Being is the ma
nager. While his setting forth of history is arbitrary,
and does not begin at the beginning, and while other
analogies might be found for its illustration in the course
of its progress, and the various social states in their logi
cal sequences be held to be true stages, and more real
factors in the development of the human race than the
national missions which arise among them, the five-fold
theory of our author is interesting and suggestive, and is
certainly a part of the universal system in which all
numbers have their relative functions. His first act of
the Divine Drama is the Hebrew Mission; the second
act, the Greek Mission; the third act, the Roman Mis
sion. These three acts comprise the Mediterranean Mis
sion. There the Pontifex Maximus—the great bridge
maker is obtained. The Atlantic Mission follows with
the next two acts. Act four shows the Mission of the
North-Western Nations, and is analytical. Act five is the
Universal Mission, in which the leading part is played by
the British Islands, and which is organic and final. We
�166
BAND OF FAITH
have already sufficiently criticized this theory of histori
cal evolution. It is put forth with much power. It is
adorned with many passages of striking eloquence and
beauty. Its author has grown to be a proficient with
the pen. There is fine word-painting in the scenery he
gives to each act of his historical drama. It is his great
work—the work by which he will be known—the Bible
of his system.
Whether intended to do so or not, “The Coming Man”
may serve as a commentary to the Divine Drama. It
commences in the form of a novel, and continues in this
style for several interesting chapters, but the thread of
the tale becomes at length lost in disquisitions. The
founder is confounded with his own image. His subject
reveals itself too largely for his art. That which gave
promise of being a love-tale concludes with an argument
in favour of astrology, and with tables of prophetical
arithmetic. The work indeed, is a small edition of nature
in its dramatic grandeur and comic absurdities. It is
more generally readable on this very account. Where a
hundred read the Divine Drama, a thousand will read
“ The Coming Man.” Some of the first scenes are equal
to any of the novel-writing of the day, and that is sayingvery much for them. The leading idea of the work, com
mencing with the contention that the ten tribes of Israel
are scattered but not lost, being incorporated with the
Gentiles, is that “ The Coming Man” is purified humanity,
which in the fifth act of the Divine Providential Drama,
will become perfected, and truly reign upon the earth.
Incidentally, a vast variety of subjects are treated. The
sketches of character interspersed are cleverly drawn, and
the disquisitions on morals and manners admirable. A
light is cast upon many obscure sects, and a word said for
many abstruse subjects. A very beautiful robe of charity
is the garb of the author’s thought, which, as of old,
covers a multitude of sins. The two volumes are as
amusing as they are instructive, and show a variety of
power and an encyclopaedic mind, very rarely equalled .in
literature.
A very excellent photographic portrait of J. E. Smith
�MESSENGER.
167
is prefixed to the “ Coming Man.” He was a man of
middle size, with fine broad brows, deep set eyes, and
pale student face, and in society, although of retiring
habits, quite capable of fun and humour.
During the later years of his life, his residence was in
New Palace Road, Lambeth, and there he had collected
around him a library of most unique and extraordinary
works, which were dispersed after his death. The es
sence of his library is preserved in his own writings. His
knowledge was encyclopaedic, and his genius will yet be
acknowledged. Although the exact path he indicated
may not be taken by humanity, his labours will have
tended to prepare it to take that path which Divine Pro
vidence itself shall counsel and control.
HYMN.
BY SIR JOHN BOWRING.
One ! One ! One I art Thou,
Judge and King and God alone :
Thee we worship, and allow
None to share Thy glory—none !
Great, great, great art Thou,
Undivided greatness Thine :
Other gods we disavow ;
None but Thee we own divine.
Wise, wise, wise art Thou ;
Wise beyond our highest thought:
Naught when at Thy throne we bow,
Shall distract our praises—naught!
. Good, good, good art Thou ;
Thou our God that reign’st alone ;
Consecrate Thy servant’s vow,
All-transcendent Gracious One.
�BAND OF FAITH
THE UNIVERSAL LAW.
BT JAMES WALKER, OF CARLISLE.
Onward, onward, ever onward,
Progress is the law of all;
Nothing with us, great or lowly,
But some higher motives call.
Daily to more perfect being,
Daily into greater light,
’Till at last in perfect beauty,
Great and lowly greet the sight.
In the wondrous world of Nature,
Ever since her work began,
Slowly, surely, and completely,
Has been aye her rule and plan ;
Nothing suddenly upspringing,
Perfect to the light of day,
All the end by gradual stages,
Gaining of their destined way.
In the greater world of spirit,
Doth this law as firmly hold,
Only by unswerving labour
Shall the good and true unfold
All their balm and all their wisdom
Unto oui’ repining hearts,
Sinfully in sloth repining,
’Till their energy departs.
If my earthly state is lowly,
Shall I lull my soul asleep,
Shall I fold my hands in quiet,
Or shall I sit down and weep
That the work I would be doing,
Seems to scorn all human strength,
That the road I am pursuing
Seems of hopeless, endless length ?
�MESSINGER.
0, my brother ! 0, my sister 1
Struggling with this evil thought,
Struggling, sinking, and despairing,
Listen to what God hath taught,
On the wondrous face of Nature,
On each part and on the whole—
“ Courage, faith, and perseverance,
Ever shall attain the goal.”
From the genesis of being,
Unto this imperfect day,
Has He shown how their endeavours
Clear all obstacles away ;
Be the worker poor and lowly,
Yet if poor in thought and deed,
H e, the Master worker, aids him,
Gives to him that he succeed.
Action, action, heavenly action
Ever is man’s wisest part,
Laws of God and laws of being,
Ignorance, sloth, and error thwart,
Paralyse, benumb the spirit,
Molehills into mountains raise,
And with misery, pain and error
Hedge us round in all our ways.
Whose example is unheeded ?
Whose good deeds are wholly lost ?
Stalwart warriors are they ever,
Each with an important post,
In the warfare waged with evil,
And, with all arch-angel might,
Win they ever in the contest,
Souls from darkness unto light.
As the ripple from the pebble,
Coming from a child’s weak hand,
Spreadeth o’er the sea’s wide surface,
Unto some far distant land;
�ITO
BAND OF FAITH
So thine efforts, humble worker,
Have an Influence far and wide,
Though to thee, for wisest purpose,
This to see may be denied.
Heed not what despair would teach thee,
Mark not the extent of ill,
Think not thou aid poor and lowly,
On with firmest heart and will;
In the smiling sky above thee—
This fair earth thou livest on,
See the auguries of conquest !
See the destiny of man !
Listen to the past’s deep teachings,
Telling all that has been done,
How by humble, patient labour,
Has our better age been won ;
And if on thou strivest ever,
Strivest as they did of yore,
Thou dost live, thou art God’s servant,
Thou art blessed for evermore.
WHICH OUGHT WE TO BELIEVE,—THAT WHICH
MEN SAY ABOUT JESUS, OR,
THAT WHICH JESUS SAID ABOUT HIMSELF?
BY
T.
R.
MASON.
Men tell us that Jesus is the second person in the God
head, and equal with “the Father;” but Jesus said,
distinctly, and without any qualification whatever, “ My
Father is greater than I.” (John xiv. 28).
Men affirm that Jesus was almighty, but he candidly
acknowledged that he could of himself do nothing.
(John v. 30).
Men teach that Jesus knew all things : but he stated
positively that he knew not when the day of judgment
would come. (Mark xiii. 32).
Men say that Jesus was and is from eternity to eter
�MESSENGER.
171
nity, the all-wise God : yet he actually mistook John the
Baptist for Elias, and said of him, “ This is Elias which
was to come.” (Matthew si. 14). Whereas, when John
was asked, “ Art thou Elias 1” he said, emphatically, “ I
am not.” (John i. 21). Again, Jesus went seeking figs
on a tree before the proper season, and showed his wis
dom (?) by cursing the tree because it had not done that
which was utterly impossible under the circumstances.
Men assure us that Jesus was the all-merciful and
impartial God, notwithstanding that Jesus said to his
disciples, “To you it is given to know the mystery of the
kingdom of God; but unto them that are without, all
these things are done in parables, that seeing, they may
see and not perceive : and hearing, they may hear and
not understand: lest at any time they should be converted
and their sins should be forgiven them. (Mark iv. 11.12.)
Men declare that the miracles which are recorded of
Jesus prove that he was a divine being; but three im
portant considerations conclusively show that Jesus
neither held nor taught such a thing:—1st, Jesus ad
mitted that even his opponents could work miracles :
“ If I by Beelzebub cast out devils, by whom do your
sons cast them out? (Luke xi. 19.) 2nd. Jesus pro
mised that his disciples should do still greater works than
those he had done ; and 3rd.—The miracles of Jesus
depended largely upon the faith of the people who were
the subjects of them: “ And he could do there no mighty
work, save that he laid his hands on a few sick folk and
healed them. And he marvelled because of their un
belief.” (Matt. vi. 5. 6.) “ And he did not many mighty
works there, because of their unbelief.” (Matt. xiii. 58.)
Men assert that Jesus claimed equality with God when
he said “ I and my Father are one.” But the oneness
here spoken of was that to which all men may attain who
seek not to do their own will, but the will of God. It
was the oneness that the raindrop has in its relations to
the ocean, or that the perfect instrument has with the
worker, in relation to the work performed. It was the oneness
of derived nature and power; of likeness,, not of absolute
identity, and it was this oneness with God, or the assi
�172
BAND OF FAITH
milation of the human to the Divine Nature, that Jesus
besought his Father that his disciples might possess,
“ That they all may be one as Thou Father in me and I
in Thee, that they may be one in us.” (John xviii. 21.)
In conclusion, let every man be fully persuaded in his
own mind, and decide for himself, carefully and wisely
the important question, “ Jesus or God ? The Finite or
the Infinite ?”
NEW LECTIONARY.
Chap. XV.—William, Blake’s Proverbs.
The pride of the peacock is the glory of God : the lust
of the goat is the bounty of God : the wrath of the lion
is the wisdom of God.
The fox condemns the trap, not himself.
Joys impregnate : sorrows bring forth.
The bird a nest, the spider a web, man—friendship.
What is now proved was once only imagined.
The rat, the mouse, the fox, the rabbit watch the roots ;
the lion, the tiger, the horse, the elephant, watch the
fruits.
The cistern contains : the fountain overflows.
One thought fills immensity.
Always be ready to speak your mind, and a base man
will avoid you.
The eagle never lost so much time as when he sub
mitted to learn of the crow.
If the lion was advised by the fox he would be cunning.
Folly is the cloak of knavery : shame is pride’s cloak.
As the plough follows words, so God rewards prayers.
He who desires but acts not, breeds pestilence.
If our footsteps slide in clay, how can we do otherwise
than fear and tremble ?
Think in the morning, act in the noon, eat in the
evening, sleep in the night.
Energy is eternal delight.
�MESSENGER.
173
fHnfe. XVI.—William Blake’s Song of Liberty.
The Eternal Female groaned ! It was heard over all
the earth.
Albion’s coast is sick—silent; the American meadows
faint.
Shadows of prophecy shiver along by the lakes and the
rivers and mutter across the ocean.
France rend down thy dungeon ; golden Spain burst
the barriers of old Rome.
Cast thy keys, 0 Rome, into the deep down falling,
even to eternity down falling ; and weep.
In her trembling hands she took the new-born Terror,
howling.
On those infinite mountains of light now barred out
by the Atlantic sea, the new-born fire stood before the
starry King!
Flagged with grey-browed snow and thunderous visages
the jealous wings waved over the deep.
The speary hand burned aloft, unbuckled was the
shield, forth went the hand of jealousy among the flaming
hair, and hurled the new-born wonder through the starry
night.
The fire I the fire ! is falling.
Look up, look up, 0 citizen of London ; enlarge thy
countenance !
0 Jew, leave counting gold : return to thy oil and
wine.
. 0 African, black African, come winged thought, widen
has forehead.
The fiery limbs, the flaming hair, shot like the sinking
sun into the western sea : waked from his eternal sleep,
the hoary element roaring fled away.
Down rushed beating his wings in vain, the jealous
king ; his grey-browed councillors, thunderous warriors,
curled veterans, among helms aud shields and chariots,
horses, elephants, castles, banners, slings and rocks;
falling—rushing—running—buried in the ruins in Urthona’s dens.
All night beneath the ruins, the sullen flames emerge
ground the gloomy King.
�174
BAND OF FAITH
With thunder and fire leading his starry host through
the waste wilderness, he promulgates his ten commands,
glancing his beaming eyelids over the deep in dark
dismay.
Then the Son of Fire in his eastern cloud, while the
morning plumes her golden breast, spurning the clouds
written with curses, stamps the stony law to dust, loosing
the- eternal horses from the dens of night, crying Empire
is no more ! and now the lion and the wolf shall cease.
Let the priests of the raven of dawn, no longer in
deadly black, with hoarse notes curse the sons of joy;
nor his accepted brethren, whom he calls free, lay the
bound or build the roof.
Every thing that lives is Holy.
SERIOUS AFFECTION.
BY RICHARD BEDINGFIELD.
0 love divine ! 0 perfect love !
0 smiting Hand Eternal !
We will not own Thy Orb above
Can shine on worlds infernal!
Yet, even here, the woe is long—
The pain makes mortals tearful !
O Spirit in my heart grow strong ;
And never weak and fearful !
I pluck a flower of life serene ;—
When plucked, it soon must languish ;
The amaranth, friend ! is all unseen ;
We feel it—to our anguish.
0 crown of thornes for every son
Of God ! 0 cross and passion !
Whatever we have lost or won,
Thank God in blessed fashion 1
�
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Victorian Blogging
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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2018
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Conway Hall Ethical Society
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The band of faith messenger
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Barmby, John Goodwin (ed)
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Place of publication: [Wakefield]
Collation: p. 17-32 and 159-174 ; 19 cm.
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[George Horridge]
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[c.1870s]
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G5720
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Unitarianism
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Conway Tracts
Unitarianism
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��*
A PIONEER CHURCH—A Sermon preached in Pioneer Hall, February 7, 1869, by REV. H.
W. BROWN, Minister of the First Unitarian Church of Sacramento.
Let us congratulate one another, friends, upon a new year of
our church. Let us be thankful that the “ lines are fallen unto ”
us in such “pleasant places?’ We may feel at home in Pioneer
Hall, for we are a Pioneer Church.
We are organized upon a principle which is in advance of the
practice of churches in general; the principle of union in the
spirit of religion without any formal expression of belief. We
are a church without a creed. The principle itself is not a new
one. We are not the first church to organize upon this basis,
but we are among the first; we are of those who have caught
the sound of the evangel before the main body, and who go
forward to prepare the way. It is pioneer work to remove ob
structions, to prepare the way for others. We remove the creed
from the threshold of the temple of worship, where we feel that
it has too long been an obstruction to fellowship in the spirit.
This will be called negative work. Is it negative work when
the pioneer cuts down and digs away, that there may be free
entrance to fair fields and broad rivers, so that willing multi
tudes may settle in the rich domain? Here are the “green
pastures” and “still waters” of Beligion—of reverent adora
tion and trust and communion, of kindly sympathy and humane
activity—-and many are kept from entering in and dwelling
joyously in company with their brethren and friends, by the re
quirement of assent to doctrinal statements of belief. Por our
selves, and for others so far as they choose to avail themselves
of our efforts, we do away with the obstacle. We found our
church on the basis of the religious purpose. We say to all : Do
you wish to unite with men and women to worship God and to
serve men ? we welcome you to our fellowship; to full fellow
ship, with all the privileges which any of us enjoy. We do not
ask what your beliefs are. We shall try to have the truth
preached among us from week to week, and we think you will
�believe that when you hear it; will very likely find it just what
you already believe, though you may not have admitted it to
yourself, or acted upon it.
Be it understood, however, that in doing away with creed we
are not doing away with belief. We are not saying that we
have no belief as individuals or as a church; we are not saying
that we think belief of no consequence. We think the belief of
the individual of so much consequence that we will not ask him
to surrender it, to limit it, to trim it in any manner, in order to
avail himself of the benefit of our fellowship or to give us the
advantage of his company. We thus recognize, we thus help
men to feel, the importance and the responsibility of individual
conviction. And as a church we have beliefs, beliefs implied in
the very purpose on which we are founded. We are united for
the Worship of God and the Service of Men. The worship of
God implies belief in God. And although it is impossible for
any one to express his whole thought about God, and none can
give satisfactory expression to the thought of others, it would
not be difficult, probably, to make some general statement about
the Divine Being and Character in which we should all agree.
That God is One, with various manifestations in nature and in
humanity; that His Spirit is in our minds and consciences and
hearts, and may be communed with there so as to be the strength
and joy of our lives; that He is good, too good to create any
being that shall by any possibility come to suffer eternal tor
ment; that the best names we can give him are Light, and Life,
and Truth, and Righteousness, and Love, and Father—I sup
pose all of us believe this about God. Why should we not say
so in a formal statement, and make it a platform on which all
who join us shall stand ? Because the platform is already under
us and does not require to be laid down; and because the laying
it down would give to belief a prominence which we wish, in a
religious organization, to give to religious purpose. We want
to emphasize the religious purpose as the main thing in a church.'
A belief may be a dead thing, but a purpose is a live thing. And
so we ask not Do you believe in God ? but Do you want to
worship Him ? If you do, we know you believe in him.
And the purpose to serve Men implies belief in men; belief
that men are worth serving. We believe in men as spiritual
beings; and we want to serve them as such by ministering to
�[3]
their spiritual nature. To that end we have prayer, and sing
ing, and preaching, and try to have it of a spiritual sort, such
as will do spiritual service to those who join in it. We believe
in men as moral beings; and we try to serve them as such by
moral education, by appealing to the sense of Eight in them, by
urging them to cultivate the conscience, by applying the laws
of Justice to practical affairs, and by pointing out the way of
Duty. We believe in men as social beings, and we try to serve
them as such by cherishing the social sentiment, in its deeper
and its lighter forms; by proclaiming Brotherhood and acting it
out as far as we can, by sympathy and help for one another and
for all within our range, and even by providing amusement and
entertainment of an innocent kind. And wTe believe in men as
rational beings, and we try to serve them as such by addressing
their reason, not endeavoring to exercise religious dominion
over them or authority upon them, which would be like the
princes of the Gentiles, though done by those who would be
great among the Christians. We believe in men after this fash
ion j that they are not so good but they need to be better, and
not so bad but they'may become good by the help of God and
men. But we have no dogma about their “ Fall,” or about their
rise and progress, which one must agree to before he can take
hold with us to keep them up and on. And so we enquire not
Do you believe in the Depravity of men, or their Regeneration
but do you want to serve them ? If you do, you believe enough,
at least to begin with.
We apply no test of character as a condition of membership
in our church, but we do not thereby imply that character is of
little consequence. If there is anything we are agreed on, I
suppose it is that character is of first consequence; that it is
more than belief, more than action. Belief is what a man thinks?
action what a man does, character what a man is. One may be
saved by “faith,” if his faith be such as to transform his char
acter ; one may be saved by “ works,” if his works induce in
him the righteousness of heart which did not spring up till he
forsook his bad ways and began to do right ; faith or works may
thus lead to salvation, but character is salvation. We do not
make it a condition of fellowship in our church, however, be
cause of the impossibility of our judging it accurately. We
can’t undertake to divide men into saints and sinners. We
�[4]
think if men are very bad they will not feel much at home with
us until they change for the better; and we are very sure that
if they resolve to do that, and try to do it, we can put up with
them if they can put up with us; for we all need that change*
As an organization we stand simply on the ground of the reli
gious purpose. That is the thread on which we are all strung;
not for us to say who of us are precious stones, who only beads
of glass; not to be determined by any profession of faith or
performance of ceremonial, but by the Lord of the hosts of
men, in the day when He makes up His jewels.
What makes us a pioneer church is that we organize the re
ligious spirit in its two-fold relation toward God and toward
men, without the ordinary obstacles of fellowship. We believe
a great deal—a great deal more than we could put into any
creed; but if people want to know what it is, we ask them to
come and hear oui’ preaching, or to talk with us as individuals.
We lay great stress on character, but whether our character is
good or not, people will judge for themselves.
We feel that we are really organizing religion by the method
we adopt. It seems to us that to lay down tests such as are
employed in most of the churches is, as has been well said, to
organize not religion but the negation of religion, viz -: “ exclu
siveness, limitation, privilege.” The profession of belief in cer
tain doctrines unites those, doubtless, who agree in those doc
trines and in professing them, but it separates them from others;
marks them off as distinct: and' all that “ union” can mean in
a Church which insists on belief in these doctrines as a condi
tion of fellowship is a union of those who thus believe, with
separation from those who believe differently. And the inevi
table differences of opinion must forever prevent the union
which Christians are so much desiring to secure. Opinion is
divisive; theological opinion as much as any. It makes sects,
that is, portions cut off from a main body. Religion means
“binding together.” The religious spirit would bind together
all who share it, and the church which would organize that
spirit should welcome all in w'hom that spirit moves. It is true
that, practically, differences of theological opinion, when they
are great, will prevent men from working together in a religious
organization; that, in fact, the members of any church will
agree in the main, and those who do not believe as they do will
�[5]
remain apart from them. But this very fact makes it unneces
sary to enact any exclusion. The centrifugal force of opinion
is strong enough without our pushing one another away in the
name of religion. Differences of political opinion often prevent
men from worshipping together, but would it be wise to make
a man’s politics a test of church membership ? Is that a very
different matter? Not so different, when the fact is that what
is called political opinion is sometimes a moral judgment, far
more intimately connected with religion than a question of
mere speculative theology or religious history. So also differ
ences of social position, of wealth, or of general culture, will
work in religious bodies, and people will be brought in or kept
out more or less by facts of this nature; but would it be the
part of religion to insist on any special degree or rank in such
matters ? It cannot be said that these are unimportant; they
are of more consequence than theological notions ovei’ which
churches have sometimes quarreled to the death. There are
circumstances in which it is of far more consequence to us what
a man’s tastes, habits, manners arc, than what arc his religious
professions. It is for those who would organize religion not to
encourage any of these divisive-tendencies, but to unite in the
central purpose of religion. This holds them together and does
not cut them off from others. Others may not come to them,
but the door is not shut against any, and none will be or will
feel excluded. The Church likes to be figured as an ark, in
which alone is safety in the flood of divine retribution that
sweeps over the earth. Is it for those who see men struggling
in the waters to say to them : “ Come in hither I This is your
only chance; but before you can be taken aboard you must
believe as we do; must believe that this ark was made by a
different process from anything else in the world, and out of
different timber, grown by miracle and put together by miracle.’’
And if those in the ark do act thus, is it strange, that the strong
swimmers say irreverently : “Go along with your old ark;
there won’t be much of a shower I”—while the weak and
struggling feel that such offers have very little “ grace” in them.
Is it not the part of the Church to say, Welcome to such shelter
as we can give ! we will do all we can to save you. You want
to .come—that is enough. Such a church is not exclusive, but
reaches out its hands to all with a free invitation. It is not in
�[6]
an attitude of separation from other churches, on the one hand,
or from the multitude who are outside the churches on the
other. We may feel that we are with the other churches in
this city, not- against them; we stand for religion, as they do,
against irreligion; for morality, as they do, against vice and.
iniquity. If they shut us out by any test of belief, we do not
put up any barrier against them; there will never be more than
one wall between us—the one they erect. And, on the other
hand, we are with the multitudes of people who do not belong
to the churches. We are with ^those who do not and cannot
assent to creeds and ceremonies which have no truth or interest
for them, but who desire a fresh interpretation of the everlasting
gospel of Truth and Righteousness, of the Divine in Humanity,
of the Kingdom of God on Earth. We know, indeed, that
there are many outside the churches who do not care for this
gospel or any other; who are utterly indifferent to spiritual
growth and health, given over to sensual and wicked living.
We are with these, not to encourage them in their wrong but to
help them to the right; we are for them, to help and rescue
them, and we wish we could make them feel that if they have
any earnest desire to forsake evil courses, and to lead a better
life, they may find with us tender reception and sympathy,
encouragement and aid. Peace and Good Will to churched and
unchurched 1 these are in the principle of our organization. If
we Will live up to the principle we shall get religious union
embodied in our Church.
Is it a cold intellectualism, this religion we are undertaking to
organize? It means a piety so genuine that it can employ no
forms which are not the natural expression and furtherance of
its own spirit of devotion; it means a sympathy so deep and
tender that it will reach out after the lowly, though in order to
save them it must let go the hand and lose the company of the
high. It means devout aspiration, consecration, holiness of
heart and life; it means kindly feeling and helpful deed. It
means Love to God and to Man; it means “doing justly, and
loving mercy, and walking humbly with God;” it means “visit*
ing the fatherless and widows in their affliction and keeping one’s
self unspotted from the world.”
Is it not Christian ? Then so much the worse for Christianity,
For this is the divinest religion yet revealed to man. But we
�[7]
think it is the very sum and substance of the religion of Jesus of
glazareth, as it is also of the Hebrew Law and the Prophets.
Some may question the need of a church like ours, on the
ground that the free thought and the liberal opinions which are
recognized and entertained by us make their way of themselves,
without the aid of special organizations to promote them. There
would be force in this if free thought and liberal opinion were
the chief need of society, and the only or the main purpose of
our union. Society wants freedom of thought, will have it;
and does not ask any church to give it, having learned to get it
in spite of the Church and to regard the Church as an adversary
of it. But society needs also religious impulse and inspiration,
needs moral instruction and education, needs humane develop
ment. It is the office of a church to give these, but the churches
in general give them in connection with a creed and a discipline
which repel free-thinkers, liberal minds. Hence the need of a
church which will do its religious work without limiting freedom
of thought. And it is for the lack of such a church that many
people are outside of all religious and moral influence whatever,
and others, who will have these in some shape for themselves
and their children, feel their common sense, and their inalien
able right to liberty of thought, attacked Sunday after Sunday,
and see their children taught doctrines which will be a burden to
them in mature years. We are not undertaking to organize
freedom of thought; we believe that might do very well without
a church, might get along by itself, or by the agency of the
press, or by a system of lecturing. We are trying to organize
Religion, allowing freedom. We want to impart vigor to the
sense of the Divine in men; to educate the conscience, and to
stimulate the sentiment of humanity; and to dok it without
infringing in the least upon the natural and sacred rights of the
mind, and we feel that the need of doing this is great. There is
a demand for the religious pioneering which we propose to do.
People might get along somehow in the ways of the spirit, but
with stumbling and delay; we want to make the road easy and
inviting, to bring low the mountains and hills and to bring up
the valleys; “ to make straight in the desert a highway ” for
religious progress.
Some will tell us that we cannot succeed, that we cannot hold
together without a common profession, of belief, and distinctions
�[8]
between godly and ungodly among us. But jve think that a
union in the religious spirit will bind us more firmly than a
profession of faith, by as much as sympathy is more than agree
ment. There is no need of laying down a platform of theolog
ical opinion. A platform does not hold together the people who
are standing on it. What holds them together is the purpose
with which they stepped upon it. And as to distinction between
“ converted” and “ unconverted,” they are no more essential in
a religious society than the distinctions of noble and commoner,
patrician and plebeian, in civil society. Our forefathers were
told that their community would go to pieces because they left
out these things. But they thought not; they thought these
divisions were divisive, that partitions kept people apart, and
that the best hope of union was in having no upstairs and down
stairs, no parlor and kitchen, built into the national mansion,
but in living on the same floor and meeting in a common room.
Differences would come, no doubt; the less need of enforcing
them; better keep as clear of them as possible. Is there less
union, less strength of cohesion, in the United States than in
governments that recognize and sanction differences of rank and
quality ? Differences will exist in a church ; noble and villain ;
no criterion of professed religious experience will avail to
prevent them; the spiritual peerage is not pure in any of the
churches about us, and among those not admittted to it there
are many nobly born ; but a stronger union is probable where
no artificial division is wrought into the ecclesiastical constitu
tion.
Of course there is question of every experiment so long as
it is an experiment. Pioneering is work that calls for trust and
energy and endurance. The main question of our success is
whether we have it in us. There is going to be outward
growth enough in this city to ensure the stability of our organ
ization, if we can answer for its inward growth. We must
not be easily discouraged. We are trying to raise the religious
grade of this city, which some think is as low as the natural
level of the soil. We are a corporation to effect just that. We
want to to make healthful and clean and convenient the ways of
social and moral life for this community; to get rid of theo
logical sloughs, and to lift men out of the mud of sensuality.
It will cost us money and labor, and it will be hard to get all
♦
�[9]
we want of both, and it will take time. And to make a good
road we may have to be put to inconvenience, and the new way
for a while way seem not so pleasant as the old; and it may
have a bad odor, as of tar and asphaltum in the nostrils of some
of the community; and some of the work may be poorly done
and need to be done over again ; and those for whom we work
may be dissatisfied with our survey and our plans, and our
execution of them, and we rnay sometimes be dissatisfied
ourselves. But we are doing a good work and one which
the city will yet bless us for.
It is work we are put
into the world, into our generation, for.If we can realize
that, we shall do it cheerfully; shall not be surprised that
it grows upon us, but shall expect it to make more and
more demand upon us, and only desire that our ability and
our will may increase with our opportunities. We need some
thing more than belief in the ends we propose ; we need devo
tion to them; as in order to be a California Pioneei’ it was not
enough to believe in California, but to go there, and to go early.
If we are content to forget our own comfort and convenience
in consecration to the common good, we shall not be discour
aged, and we shall succeed.
When I say we are a pioneel’ church, I do not claim that we
are discoverers of any new or unknown country of the spirit.
We are merely taking possession of the region of religious
faith and humane work which has been heard of from the
earliest times, and where the great leaders of religion have al
ways pitched their tents. There may be truth which we have
not yet come up with even in our belief, to say nothing of our
practice. Let us always keep an open ear for that! But we
propose to camp on what seems to us the most advanced
ground; to settle down here into some sort of orderly living—to
become a religious community. There is a respectable number
of us already; we are not scattered so much as to be out of
hail of one another’s homes, and we want to make society. We
want to concentrate and organize our religious sentiment and
conviction, that they may be more efficient, may make better
way. And we invite and welcome the fellowship and assistance
of all, though we depend mainly on ourselves—on the Div ine
Spirit in us which leads into all Truth and Right if we only
follow.
��
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
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2018
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Conway Hall Ethical Society
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Title
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A pioneer church: a sermon preached in Pioneer Hall, February 7 1869
Creator
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Brown, H.W.
Description
An account of the resource
Place of publication: Sacramento
Collation: 9 p. ; 22 cm.
Notes: From the library of Dr Moncure Conway. By Rev. H.W. Brown, minister of the First Unitarian Church of Sacramento. Printed by request.
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H.S. Crocker & Co.
Date
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1869
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G5264
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Unitarianism
Sermons
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Conway Tracts
Unitarianism
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����������������������������������������������������������������������������������������������������������������������������������������������������������
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Title
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
Date
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2018
Publisher
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Conway Hall Ethical Society
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Pamphlet
Dublin Core
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Title
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Report of the third meeting of the National Conference of Unitarian and other Christian Churches held in New York, N.Y., October 7-8-9, 1868 together with the conference sermon, the constitution and by-laws of the conference and a list of accredited delegates
Creator
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National Conference of Unitarian and other Christian Churches
Description
An account of the resource
Place of publication: Botson, Mass.
Collation: 153 p. ; 23 cm.
Notes: The sermon was delivered by Rev. Henry W. Belllows. From the library of Dr Moncure Conway.
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Alfred Mudge & Son
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1868
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G5180
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Unitarianism
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Report of the third meeting of the National Conference of Unitarian and other Christian Churches held in New York, N.Y., October 7-8-9, 1868 together with the conference sermon, the constitution and by-laws of the conference and a list of accredited delegates), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
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English
Conference proceedings
Conway Tracts
Unitarianism
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Text
BELIEFS OF UNBELIEVERS.
A
*
LEOTU«E
DELIVERED BY THE
.
>
REV. 0. B. FROTHINGHAM,
IN BOSTON, U.S.
>
PUBLISHED BY THOMAS SCOTT,
MOUNT PLEASANT, RAMSGATE.
��THE BELIEFS OF UNBELIEVERS.
----- —-----N a Swedenborgian book written thirty years ago on
the inspiration of the Bible, one finds a descrip
tion, copied from an official report made to the govern
ment by a Mr James, of a “ horrid desert” occupying
hundreds of square miles of the territory between the
Mississippi river and the Rocky Mountains. The
picture of this desolate waste, with its unsightly and repulsivevegetable growths, its swarming locusts (on which
the Mississippi hawk swooped and fed), its venomous
and enormous snakes, is a thing to haunt the reader’s
dreams. But now through this region the Pacific
Railroad runs, and one steams away through the
golden, far-off West, looking vainly from rear plat
forms of cars for this land of darkness and the shadow
of death, and finding instead a region capable of sup
porting an immense agricultural population, the future
site of pleasant homes. The great American desert is
a myth. Similar accounts have been handed down to
us of intellectual and moral deserts in Europe and
elsewhere—great spaces of territory or of time, covered
with the prickly thorns of disbelief, cursed with poison
ous vegetable growths, infested with deadly serpents,
made hideous by unclean animals, awful with the dark
flappings of demoniac wings. Such a district the
Roman empire before the coming of Christ was long
supposed to have been; and it is the more liberal
scholarship of our own generation which has shown it
I
�t
4
Beliefs of Unbelievers.
to us in fairer colours—taught us that then and there,
* even, men hoped, and trusted, and prayed, and believed,
' and endeavoured, and attained—that the empire had
soinething to bestow on Christianity, as well as Chris
tianity on the empire—that the time and state were
neither worse nor better than they should have been,
but lay directly in the track of historic progress. We
know that human nature exhibited there all its attri
butes, its best as well as its worst; that it produced
sages, reformers, and saints; grew philosophers by the
dozen ; noble men and women by the score; that it
rectified laws, remedied abuses, restrained crime, re» * ,'A
buked sin, and in the usual way pushed itself out into
the light and atmosphere of virtue. Renan makes it
pretty clear that the middle of the second century, so
long regarded as given over to the devil, was neither
worse nor better than it ought to have been, and Lecky
shows that the Roman empire neither experienced con
version nor needed it. One by one the deserts are dis
closed in their native fertility, and the shapes of moral
grandeur are revealed in spots where nothing was
r ’’;.
supposed able to exist. In like manner a beam or two
of illumination may well be thrown into the dreaded
shadow-land of so-called infidelity, by bringing to the
light of day the beliefs of the unbelievers. With the
worst side of infidelity the church-going world is
familiar enough. It will be allowable, to day, to pre
sent the best side of it. But nothing shall be unfairly
extenuated or exaggerated, since the only thing worth
our having is the truth.
In every age of Christendom there have been men
whom the church named “ infidels,” and thrust down
into the abyss of moral degradation. The oldest of
these are forgotten. The only ones now actively ana
thematised lived within the last hundred years, and
owe the blackness of their reputation to the assaults or
superstitions that still are powerful, and the dogmas
that are still supreme. The names of Chubb, Toland,
L .
�The Beliefs oj Unbelievers.
Tindal, of Herbert of Cherbury, Shaftesbury, and
Bolingbroke, though seldom, spoken now, are men
tioned, when they are mentioned, with scorn and
horror. The names of Voltaire and Rousseau recall at
once sermons and verdicts that our own ears have
heard. The memory of Thomas Paine is still a stench
in our nostrils, though he has been dead sixty years—
so deep a stamp of damnation the church fixed on him.
Even a man as well intentioned as Adam Storey Farrar,
who must have studied his themes for himself, falls into
the vulgar slang of the pulpit when speaking of these
men who dared to reject the prevailing beliefs of Chris
tendom. It will be years before the grass will be al
lowed to grow green on their graves. Disbelievers they
were. He claimed for them that honour. It is their
title to immortality. Doubtless they were deniers,
infidels, if you will. They made short work of creed
and catechism, of sacrament and priest, of tradition
and formula. Miraculous revelation, inspired Bible,
authoritative dogma, dying Gods and atoning Saviours,
infallible apostles and churches founded by the Holy
Ghost, ecclesiastical heavens and hells, with other fic
tions, their minds would not harbour. They criticised
mercilessly the drama of the redemption, and spoke
more roughly than wisely of the great mysteries of
the Godhead. But, after their fashion, they were
great believers. In the interest of faith they doubted;
in the interest of faith they denied. Their nay was a
backhanded method of pronouncing “ yea.” They
were after the truth, and supposed themselves to be
removing a rubbish-pile to reach it. Toland, whose
“ Christianity not Mysterious” was condemned to the
flames by the Irish Parliament, while the author fled
for protection to England, professed himself sincerely
attached to the pure religion of Jesus, and anxious to
exhibit it free from the corruptions of after times. So
Thomas Paine wrote his “Age of Reason” as a check
to the professors of French Atheism. One author in
�6
The Beliefs of Unbelievers.
1646 enumerates 180 “flagrant heresies,” one of which
was: “ That we may walk with God as well as the
patriarchs.”
These unbeliefs were born of the spirit of the age.
It was a time of terrible shakings. The axe had fallen
on the neck of a king, and the halberd had smitten the
images of the saints. Scarcely an authority stood fast,
and not one was unchallenged. The infidels felt this
spirit first. Fidelity to its call was their faith. They
believed in the sovereignty of reason, the rights of the
individual conscience. They had that faith in human
nature which is the faith of faiths. It is a faith hard
to hold ; and these infidels found it so in their time.
If anything is clear, it is that faith is large in propor
tion as it dares to put things to the proof. Fear and
laziness can accept beliefs ; only trust and courage will
question them. To reject consecrated opinions demands
a consecrated mind—at all events, the moving impulse
to such rejection is faith—faith in reason ; faith in the
mind’s ability to attain truth; faith in the power of
thought, in the priceless worth of knowledge. The
great sceptic must be a great believer. None have so
magnificently affirmed as those who have audaciously
denied; none so devoutly trusted as they who have
sturdily protested. Not willingly do good men under
mine deep-planted beliefs or throw precious hopes
away. Small pleasure does it give to noble minds to
pull down roofs beneath which for ages people have
found shelter. If they are indifferent to others’ sorrow
they must have some thought for themselves. Is there
pleasure in having ill-will, hate, persecution, in order
that they may belittle the world and themselves ? Is
it such a privilege to be without faith in the world
that men are willing to lay down their lives for it ? Is
it true, as I read lately on a sarcastic page, that “ the
most advanced thinker of our times takes an enlight
ened delight in his father, the monkey ? When he
has sunk his pedigree as man and adopted as family-
�The Beliefs of Unbelievers.
7
tree a procession of baboons, superior enlightenment
radiates from his very person, and his place of honour
is fixed in the illuminated brotherhood.” I know of
none who profess such a creed, but if there be any such,
what martyrs so devoted as they, who are willing to
abrogate humanity in the cause of knowledge, and to
immolate their immortal being on the altar of creative
law ! The great provers have dared to prove because
they were sure that their proving must result in the
establishment of truth.
The beliefs of the unbelievers, being fundamental,
are few. The creed of the infidel is short, but few nobler words have been written than some of the utter
ances of Shaftesbury, Bolingbroke, and other English
infidels. Francis W. Newman’s creed is: “God is a
righteous governor, who loves the righteous, and an
swers prayers for righteous men;” but this may be
abbreviated by omitting the last clause. Speaking
more particularly of some of the half-forgotten English
infidels, the creed of Herbert of Cherbury was a uni
versal religion implanted in the minds of all men;
Charles Blount’s that God was to be worshipped by
piety alone ; Tindal asserted the immutability of God
and the perfection of this law; Lord Shaftesbury
opposed the sensational philosophy of Locke, and main
tained the existence of an immutable principle of faith
and duty in the breast; Anthony Collins received a
letter from Locke, in which occurs this sentence:—
“ Believe it, my good friend, to love truth for truth’s
sake is the principal part of human perfection in this
world and the seedplot of all other virtues; and if I
mistake not, you have as much of it as I ever met with
in anybody;” Thomas Chubb referred Christianity,
like any other religion, to the law written on the heart;
Bollingbroke taught belief in the existence of a supreme
being of infinite wisdom and power. In England
infidelity planted itself on reason and common-sense,
stood by the broad facts of nature, maintained the unity
*
♦
�8
The Beliefs of Unbelievers.
of God, the order of the world, and the welfare of all
creatures in it.
French infidelity was of a different cast, for it was
born of different experiences. The French infidel was
by necessity a revolutionist. France had neither free
press, free parliament, nor free debates. There were
no public meetings and no discussions. A government
decree forbade the publication of any book in which
questions of government were discussed ; another made
it a capital offence to write a book likely to excite the
public mind; a third denounced the punishment of
death against any one who spoke of matters of finance
or who attacked religion. Besides the worship of
reason and the search for truth, it was a fiery and pas
sionate protest against injustice. There was no free
dom in the France of Voltaire’s time. Almost every
French writer of that epoch, whose writings have
survived the age in which they were produced, suffered
fine or imprisonment, or the suppression of his works.
Voltaire was again and again imprisoned. Rousseau
was exiled, and his works publicly burned. The whole
intellect of France, thus thwarted, insulted, goaded to
madness, rose in insurrection against the government.
But the only hopeful way of assailing government was
to assail the church. Religion was weak in comparison
with royalty. Divinity hedged the king but not the
priest. The clergy had greatly degenerated in charac
ter, and had forfeited by their hypocrisy the respect
even of the immoral. Thus the church offered the
first point to the attack of the outraged genius of France.
That attack was too headlong and furious ; the church
recovered from it and heaped infamy on the names of
its enemies. But that offal-heap is disappearing, and
we see now that even these sinners lived and died in
the faith. Their courage was kindled at the upper
and not the nether fires. The love of truth and of
humanity constrained them, and their foes were dog
matism and superstition.
�The Beliefs of Unbelievers.
9
One cannot do justice to the faith of these men by
a bare enumeration of their religious opinions ; but it
is interesting to know that Voltaire believed in a per
sonal God and trusted in immortality. The inscription
on his tomb—“ He combatted the Atheists ”—wears
an impressive look. I read Voltaire’s confession of
faith in sentences scattered all over his pages, which,
written most of them in heart’s blood, attest the fact
that this terrible infidel had a soul of faith great
enough to save him. It saved many beside. The
soul of Voltaire quickens France to-day, a soul of re
volution, but of regeneration as well. The inspiration
of Diderot was the spirit of intelligence, not the spirit
of unbelief. His atheism was the protest of a glowing
heart against a freezing divinity. His belief in a great
God instead of a little one. Can any good thing be
urged for materialists like Helvetius, or atheists like
Dr Holback ? Their articles of faith were indeed few.
They rose in such wrath against the church that they
struck away the last vestige of religion, leaving neither
God nor immortality. Man was for them an ingenious
piece of mechanism—the universe a machine. But
they taught an obedience to the laws of nature, which,
if fully carried out, would almost make God’s kingdom
come on earth as it is in heaven. Sensible men have
done talking about the infidelity of Rousseau—the
apostle of sentiment in religion, the prophet of the
conscience, the passionate eulogist of Jesus. The sen
timentalists win glory to-day by their repetitions of his
thoughts on the absolute goodness of God and the
large hospitalities of heaven. Our republican state is
not more indebted to him for its idea of man than is
our church for its idea of deity.
We come to Tom Paine—his name was Thomas,
but that name being Christian is not yet given him
by respectable people—Tom Paine, “ the foul-mouthed
infidel,” the “ ribald blasphemer,” “ the man of three
countries, and disowned by all-—English in his deism.
�io
The Beliefs of Unbelievers.
American in. his radicalism, French in his scoffing
temper,” the hugbear of the priest, the anti-Christ of the
preacher. They that deny to him beliefs have never
read his writings—they that refuse to him a faith
must explain his heroism as they can. The “ Age of
Reason,” dreadful book, which all revile because none
read it, opens with this statement: “I believe in
one God, and no more ; and I hope for happiness
beyond this life. I believe in the equality of man;
and I believe that religious duties consist in doing
justice, loving mercy, and endeavouring to make our
fellow-creatures happy.” “The world my country;
to do good my religion,” was this unbeliever’s motto ;
and to him we owe this exquisite definition: “ Re
ligion is man bringing to his Maker the fruits of his
heart.” There was a soul of faith in him ; and in
these days he would take rank with our beloved
Theodore Parker.
Character was the test of conviction, and these
unbelievers must be judged by their acts. They were
not saints, and very few men are. Their character
would compare favourably with any of the so-called
believers of their age. There were few to speak a
word for the atheist Diderot; yet for a few such athe
ists the church would not be made worse. Clergymen
had copied the small virtues of Voltaire, multiplied
them by ten, and perfumed them with asafetida, while
his great virtues were beyond their comprehension.
The prominent traits of Paine’s character were bene
volence, tenderness to the weak, and hatred of wrong
and oppression. When we test the faiths of our un
believers by their works, we find them men, like the
rest of us, sharing the faults, sometimes the vices, of
their times, but all had a certain nobility of soul, and
some were heroes. Lord Barrington speaks of “ the
virtuous and serious deists ” of his time. Taylor calls
Herbert of Cherbury “ a man of religious mind.” Sir
James M'Intosh describes Shaftesbury as “ a man of
�The Beliefs of Unbelievers.
11
many excellent qualities; temperate, chaste, honest,
and a lover of his country.” “ The principal traits in
the character of Voltaire,” says Jules Barin, “ were
benevolence, tenderness to the weak, hatred of wrong
and oppression.” Indeed Voltaire’s grand acts of
heroism are well known to all who have read anything
about him— his devoted efforts to obtain a reversal of
the sentence against the family of Jean Calas—victim
at once of sanguinary superstitions and brutal laws—
an effort which lasted three years, “ during all which
time,” he declares, “ I reproached myself with every
smile as if it were guilt ”—was only one of his selfsacrificing attempts to .aid the weak and oppressed.
We find him paying the debts of the poor, restoring
the fallen fortunes of one and another, making himself
a benevolent providence wherever he found suffering.
Surely at the end he could say, “ I have fought a good
fight, I have kept the faith.”
The new day-spring that is coming over the hills
has reached even the low grave of Thomas Paine, and
is covering it with flowers. The foul spectres that
gathered there no longer appear to those that have eyes
to see. Every true American should know at least
something of the great qualities of Thomas Paine.
Every true American should know that it was he who
struck the key-note of the Revolution by his “ Common
Sense.” Every true American should know that his.
“ Crisis,” written in an hour of extreme discourage
ment, electrified the army, put a soul into the country,
and was worth to the failing cause of independence
more than an army with banners. His first sentence,
“ These are the times that try men’s souls,” is still the
patriot’s battle-cry in the last struggle. Every true
American should know and should love to remember
that when these two publications were having an
enormous sale—the demand for the former reaching
not less than 100,000 copies, and both together offered
to the author profits that would have made him rich—
�12
The Beliefs of Unbelievers.
that man, poor and overworked, refused a cent of re
muneration for his toil, and, like a prince, nay, rather
like a true friend of man, freely gave the copyright to
every State in the Union. Every true American should
know and delight to tell how Thomas Paine, in his
period of public favour and of intimate friendship
with the founders of the government, declined to accept
any place or office of emolument, saying, “ I must be
in everything, as I have ever been, a disinterested
volunteer. My proper sphere of action is on the com
mon floor of citizenship, and to honest men I give my
hand and my heart freely.” Every true American
should know and should not forget that when the
State of Virginia made a large claim on the general
government for lands, Thomas Paine opposed the claim
as unreasonable and unjust, though at that very time
there was a resolution before the Legislature of Virginia
to appropriate to him a handsome sum of money for
services rendered. He knew it when he wrote. He
knew what would be the effect of his writing ; but not
for any private considerations would he hold back his
protest. Every true American will be glad to know
that Paine, though an Englishman, had such love for
republican institutions that he declared he would rather
see his horse “ Button ” eating the grass of Bordentown
or Morrisania than see all the pomp and show of
Europe.
No private character has been more foully calumni
ated in the name of Gfod than Thomas Paine’s. Dead
now for more than sixty years, few people care, per
haps, whether he was slandered or not j but, speaking
as a historian alone, one would be justified in demand
ing attention to a fully detailed vindication of this
name, so remarkable in our own annals. Speaking
not as a historian, but as a free-religionist, surely one
may be allowed a brief space wherein to show that
infidels had their virtues as well as their beliefs ; that
the territory occupied by the unbelievers is not a
�The Beliefs of Unbelievers.
13
barren desert, bnt a fruitful domain wherein the
humanities dwell and the angels sing. All the gravest
charges against Paine have been utterly disproved, and
have fallen to the ground. We have left, the memory
of a man full of zeal for God and for humanity—not
a saint, indeed, but surely not a sinner above all who
dwelt in Jerusalem. He drank more brandy than was
wise, or would now he deemed dignified, but the
eminent Christians of his time more than kept him
company. He was no dandy, but is dandyism reckoned
an apostolic grace ? He used snuff, but is snuff-taking
so much more heinous than smoking, which is said
to be a clerical weakness, that it makes all the difference between the believer and the infidel? He lost
his temper sometimes, but what amount of orthodoxy
will make it sure that a good man's temper shall never
fail ? There were magnificent moments in this much
maligned life. It was one of them when the French
Assembly met, to order the execution of Louis XVI.,
and Thomas Paine protested in the name of liberty
against the deed. “ Destroy the king,” he cried, “but
save the man. Strike the crown, but spare the heart.”
The members, in a rage, would not believe their ears.
“ These are not the words of Thomas Paine,” resounded
from every side of the chamber. “They are my
words,” said the undaunted man. But they cost the
hero his reputation, and came near costing him his
life.
Ah, what do we not owe to the few who have had
the courage to disbelieve ! The men who bore hard
names through life, and after death had harder names
piled like stones over their memories ! The men who
lived solitary and misunderstood, who were driven by
the spirit into the wilderness ; who were called infidels
because they believed more than their neighbours;
and heretics because they chose the painful pursuit of
truth in preference to the idle luxury of traditional
opinion; and atheists because they rested on a God so
�14
The Beliefs of Unbelievers.
large that the vulgar could not see his outline; and
image breakers because they adored the unseen Spirit;
and deniers of the Christ because they affirmed the
Eternal Word ! What do we not owe them, who went
about shaking their heads, and murmuring no with
their lips, their hearts all the while saying yes to the
immortals 1 They, after all, are the builders of our
most splendid beliefs. Almost all our rational faiths
we must thank them for, liberators that they are ! It
is they who have hunted the old devil from the high
ways and byways of creation. To them we owe
deliverance from witchcraft, priestcraft, and the mani
fold shapes of superstition. They have taught us to
read the Bible with open eyes. They have interpreted
the sweet humanity of Jesus. Who but they have
practically taught us the preciousness of the eternal
life, have rescued us from the tyranny of creeds, and
purchased with their blood the soul-freedom which is
our birthright ? We will cry with Erasmus : “ Holy
Socrates, pray for us.” We will say with Schleiermacher: “Join me in offering a lock of hair to the
shade of the rejected Saint Spinoza. Full of religion
was he j and full of the Holy Ghost.” And if there
were a louder voice calling on us to lay tears, vows, and
purposes on the graves of all faithful infidels and be
lieving unbelievers, we would say amen and amen.
TURNBULL AND SPEARS, PRINTERS, EDINBURGH.
�
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The beliefs of unbelievers: a lecture
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Frothingham, Octavius Brooks
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Place of publication: Ramsgate
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Notes: From the library of Dr Moncure Conway. Printed by Turnbull and Spears, Edinburgh. A lecture delivered in Boston on January 8th 1871.
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Thomas Scott
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Agnosticism
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Text
ROBERT COLLYER AND HIS CHURCH
'* " ’'
'
A
DISCOURSE
DELIVERED IN THE
FIRST CONGREGATIONAL UNITARIAN CHURCH
IN PHILADELPHIA
if 0 V E M B ER 12 1 8 71
BY
■wliHI. ZFTTZRzJSTZESS
MINISTER
King & Baird,
[printed
not published.]
Printers.
��DISCOURSE
I take for my text what thJ3|g|.h elders said to
Jesus when they went, to him in behalf of the Roman
centurion.
He
is worthy for, whom thou shouldst do this.
.
Luke vii. 4.
My Friends:
The religious societies of our denomination have all »
been invited tel aid flniBBflwQBv Church in
Chicago for our dearly ^»veMm?iend and brother?
Robert Collyer, whose' ^^utiSlOlle^ of worship was
burned down in the grS^o^i^gBOH
It is proposed to
fifty thousand dollars for the
purpose. I have no doubt this sum will be raised.
Apart from Robert Collyer’s peculiar personal claims,
there is in the Unitarian E»omirH®n as in all reli
gious denominations, as irf :all»EM^gociated for com
mon objects, what the French call, a spirit of the body,
which prompts the members of the body to liberal
giving, and causes every proposal n^e in its name to
be greeted with favor for the mere |pme’s|sake, letting
alone the intrinsic merit^jof the proposal.
Political
parties as well as religious sects illustrate this spirit.
�4
Even the greatest outrages upon liberty and common
honesty are more than pardoned—they are accounted
honorable and sacred, when perpetrated in the name
of the party or the church.
But, thank Heaven ! we have as striking instances,
and most cheewig instances are they, of the same
spirit in the interest of good 'objects. Witness the
great Rebellion, when, in the name of Our Country,
which makes this multitudinous and diversified popu
lation one body, acts of the noblest heroism were
done, and self-sacrifice became a luxury. Witness
also the generoutftutpOuring >f effective sympathy in
behalf of thejiffering hosts of the West, in the name
of the common humility which makes all mankind
one.
Seeing that this spirit is so strong, I have no doubt,
I say, that attachment to the name, loyalty to the
denomination, will be powerful enough among liberal
Christians to rebuild Robert Collyer’s church in Chi
cago.
I am very ^BrnlSBi desirous, friends and brothers,
that we of this church should take a prompt and
generous share in thi^mgost worthy enterprise. But
for the fulfilment of my ardent desire, I do not rely
upon your zeal for the denomination.
If there is any one Church in our denomination in
which there is less of a denominational spirit than in
�5
others, it is this Church. I do not believe there is
any associated numb® of Unitarian Christians less
disposed than we are (to use a vulgar but expressive
phrase), toBgdJm a? merely denominational
object. I ha^^^H attempted—I should most cer
tainly have wle|H||Oj^Epo use the Unitarian name
to conjure money out of your pockets. I regard it as
a very good thing that it is st^na^tn^^ ^among you
so little of
IWm onoBteMSRnil^^MII whatever
solicits youriw^^^^Mw must stand or fall upon its
merits.
For thB state of things amongst us of this Church,
there are* tb< best of reasons. For a feflg^ime we
were, and we are still, gecBaph^m^fpe|jkihg, on the
outskirtsW^ifffwitfe’^Uni^^^a coSSmrWB n nl in the
closest and most vital connection with it. When I first
became the pastor of this church, nearly half a century
ago, scarcely a si^^^^Orbassfed *ffiaB some one of my
brothers in the ministry from Boston or its vicinity—
the headquarters of the T^taWay
—did
not stand in this pulpit, and thus keep up a living con
nection with the Ka' ’lbfawners and
brothers have, one after aiWthe^ nearly all disap
peared. Their voices are heard B^WwrlM A new
generationJdfel sprung up. W:JWfcKfee^^bft more
and more alone.
Then again the advocacy of the caute of the slave,
�6
which I was “ driven of the spirit ” some thirty years
ago, in a humble way to undertake, tended still further
to isolate us. I was regarded as endangering the
interests of Unitarian Christianity, which it was
pleaded, had as much as it could do to bear the odium
of the Unitarian name without having the added bur
then of Abolitionism. It was impossible that this plea
should increase our zeal for nominal Unitarianism.
What churchlwhat religious wganization on earth
was not bound to go
members could not
feel and speak for the4 oppressed as oppressed with
them 1 What? doctrines,. howeve^pure and simple,
were of any galue if they could not Sustain the cause
of Humanity, howeveilobnoxious that cause might
be'?
Is it any twonder that we grew lukewarm in
the interest of .mere 3Jnitarian Christianity ? Dr.
Channing said a little while before his death that
he cared little for Unitarianism, and this it was that
gave occasion to a re^rt ^abat he had become a
Trinitarian. The’ truth was that he cared less and
less for a denomination, as he was growing to care
more and more for Justice and Humanity.
In addition to the subject once so dangerous and
hateful, the so-wled theological opinions in which I
have been interested, my views of the nature and
miracles of Jesus, have also helped, perhaps, to set our
little church here in Philadelphia apart by itself. We
�7
live to see' both of the great bugbears shorn of their
terrors.
Once more. We hav^feeifl 1S| to wsjtand by our
selves by the origin of ouSSoiwty and by the materials
of which it is composed. Almost all the Unitarian
churches out of New England, with the solitary excep
tion of ours, were, and, I suspect, still are, almost exclu
sively, madeiup of people of New England birth, New
England colonists. Long after two Unitarian churches
had been gathered a^icp^^ro'New York, I was told
by a leading member of one of them, that he did not
believe that they had had a- single accession from
among the nathW of that city. O ur ’ehurch, on the
other hand, had its beginning, gnl five and seventy
years ago, with ^rs@ns exclusively from Old England,
followers and admirers of Dr. Priesfcy, when the name
of that eminent man was regwddd with distrust by
some of the most advanced mS9 in New England.
In fact the autographed f Dr. Prwtley appears on the
records of ou^fcMurch, enaBWi with the names of our
earliest members.
And furthermore, while, from time to time, individ
uals and families from New England have joined us,
many of thos^whom we have had thl happiness of
welcoming to our commfion have come from the'
denomination of Friends|| and if dhey wereQiot here,
they would be, if any where, in Quaker Meeting.
�8
*
All their associations are with Quaker ways, and they
have been moulded by the influence of that eminently
Christian denomination. It is not any attraction of
Unitarian formularies; whether of doctrine or observ
ance, but the liberal spirit of our mode of faith that
has drawn them to us. The Friends are not a prose
lytizing people. According!yu those of you who have
come to us fromghem have no special interest in the
methods adopted for the diffusion of liberal views, in
spreading L»tarianisgfi popularly so termed. You
put faith rath® in the spirit than in collecting
money and building churches, Rooking for moral and
religious results, not to be manufactured by costly
machinery, but to flow from iwlivictual effort prompted
by the inner light, He spirit of Tteuth.
On all these account^* frien®, there is no strong
denominational feeling among us, no burning zeal for
what are termed Unitarian movements, such as, for
instance, the plan recegjly proposed by our Unitarian
brethren of building a so-styled Rational Unitarian
Church in Washington &
We are all learning, I trust, to put less and less faith
in mere organizational and the mechanism of sects, in
measures rather than in men, in making religion by
'the collection of money and the distribution of the
written word; not that money and tracts may not be
serviceable to the good cause, but the man-made letter
�9
is not the God-inspired spirit, although it is constantly
mistaken for it.
In soliciting, therefore, y^ur pecuniary aid to the
rebuilding of Robert Collyer’s churchjC am not dis
posed to lay any stress upofflthe^adwiitage it will be
to Unitarian Christianity. The object proposed stands
before you upon grourgl Inroad and strong of its own.
lie is most
we should do this, most ,
worthy of the specialmMmfi church. This was
the first liberal churcMI^^^B^^E Robert Collyer
ever entered. It was the first certainly in which he
preached. As a minister of a liberal faith, here was
where he first* drew breath. ’ Here was he born into
our sphere, our son, our brother.
Somewhere about fourteen years ago, I met one
evening at the house of a friend, some seven or eight
miles from the city, a young ^Englishman, W workman
in a neighboring hammotfactory, and a Methodist class
leader, accustomed to exhort in the HRigapus meetings
of his denomination. |^*was imprip^M b^hiljthought-
ful air and by his acquaintance with the litellectual
topics of the day. "He- was - evidently a man who was subsisting on food which his fellow-workmen knew
not of, constantly growing, taking into his blood what
ever nourishment books afforded him. He was a
reader, they said, of the Encyclopaedia Brittannica.
Through the influence of Lucretia Mott he had
•
�10
become interested in the Anti-slavery cause; and, as
was almost always the case with orthodox men in
those days, when they touched that great living Cause,
Robert Collyer’s orthodoxy began to slough off like
a dead skin, and he became interested in liberal
religious views.
It was not long after, that he came one evening to
, this church. The weather was .stormy, and there were
so few present that, contrary to my wont, for the first
and only tim% I spoke that evening entirely without
notes. I sujg)oseithis being in accordance with the
custom of the Methodist church may have increased
whatever of interest the services of that evening had
for him.
Shortly afte^fards I went to| Cincinnati to the
marriage of my brilliant friend, Moncure Conway, now
and for some year? settled in London. He too had
been a few yearlW^fore at,<ihe early age of nineteen a
Methodist preacher, in Virginia, his native State, and
although we were then personally strangers to each
other, he had at that time communicated to me the
story of the painful douhtl through which he was
gasping for a freer air. The letter which I received
from him then, -appealing to me for spiritual help,
breathed great distress of mind, and touched me very
deeply. When, after withdrawing from the Methodist
communion, he took charge of the Unitarian church
�11
in Cincinnati, I accepted his urgent invitation to go
thither, and take what part in marrying him the laws
of Ohio might permitti Of ^course this pulpit was to
be provide(|fcfo^g I invited Robert Collyer to take my
place for theh@®e Sunday I was to be absent. Upon
arriving in Cincinnati I desired to prolong my visit
another week. I telegraphed home in reference to a
supply for the second Sunday, and received for answer
that you weii^wellK.onjtwitlaiiilCT mml than satisfied
with my substitute. It is now more than. thirteen
years ago, and Iuloi|®rnot that many of you remem
ber with pleasui^Rqfc^^jOollyer’sfctr^^&ig at that
time. It wannd^gM^^o^mMblfeten.
Upon my return home^v^hing to sh^re in- your
pleasure, I iagited ot® friend to preach for me. He
came again from hisw|l>aG©,oh wm^|to give me a labor
of love. I wait takenjill, and sW'ar fom being able
to come to chuwh, I was^not ajfele todleay mv room.
I had a day or two before received a letter from
Chicago, where van^aitarian Church ^as already es
tablished (now uaafet the charge of Robert Laird
Collyer), inquiring about a remarkable blacksmith, of
whose rare gift^ m,yjE)rre*(|hdeighl understood that I
had had much to tell, and asking whether he would
not make, what they greatly needed in Chicago, a
good “ minister at large,’[/to go among the poor, and
preach to them.
i
The* letter, if I thought him the
�12
right man, invited him to that city, offering him
twelve hundred dollars a year. Of course there could
be but one answer. When Robert Collyer came up
into my room on that Sunday morning, before going
to Church, I handed him the letter, merely hinting at
its purport. He refused to read it then, and put it in
his pocket. In the afternoon he came up into my
room again to see me, and handed me back the letter.
I told him to take it home with him and let me know
his decision. He replied that he had already decided.
He should go to Chicago. He had mentioned to me in
the morning that he had received the evening before
his month’s wages, thirty-nine dollars and some cents.
In a few daysfhe quitted the hammer factory forever,
and moved with ^s little family to Chicago.
There he ministered to the poor, rising so rapidly in
the respect of the community that when the terrible
Iowa tornado occurred, Robert Collyer was chosen by
acclamation at a publid meeting of his fellow citizens
to go to the scene of that calamity and distribute their
benefactions there. He soon gathered so flourishing
a church in Chicago that a few years ago a large edifice
was built for him and his congregation. I suppose
it was quite impossible for our friends in Chicago
to resist the genius of the place which could tolerate
only the big and the costly. A city, whose growth
was hardly outdone by the most extravagant stories of
�13
California vegetation, expanding so rapidly to giant
dimensions, must have a Unitarian Church in propor
tion. Consequently; Robert Collyer’s Church, Unity
Church as it wajHBOTjfed, was buiB- at ancost of nearly
two hundred thoi&n^ OyLlars. including an organ
that cost ten thousand dollars.
Although o® the day of its Dedication,
members
of the Church subscribed with a graadtiliberality to
wards the payment offiHffif,|jgft.
perched, what
the flames could not consume, a debt of sixty-five
thousand dollars. So
was the at
traction of the pa^chwLi that people flocked to the
church, so lo^hpis
sioutlv bore the
burthen.
But the terrible Fire came. And ltrwhen,B writes
Robert Collyer, in his account of the burning of
his church we®!® fought rifefairly as it came on us
from below, and beaten the infernal beasifcso that it
could never burn^s^umbli^Bw^mdltliat it had set its
fiery teeth away up in the roof out of our reach, and
I knew that all was over, I crept up stairs alone to my
pulpit, where I had
K»igW before and spoken
to nearly a th^gfffiid men ancwvK^W^; I took one last
long look at iijphe church and the dea^ sweeji noble
organ, then Xstook the Bible as it lay when| I had left
it, got out at last and-flocked the door and put the
key in my pocket and went away, for by that time the
�I
14
roof was ablaze, and I thought my heart was broken.
That Unity has gone up, like Elijah, in a chariot of
fire, she is not dead to me,—she never will be dead,—
or to those who loved her as I did, my hope and joy and
crown of rejoicing, for I held her for God and Christ,
God knows.”
The church was insured. And it is expected that
the insurance will cover the whole or nearly the whole
debt. Whatever ofWthe debt shall remain, Robert
Collyer says muf t be paid, if they all have to go to
work and earn the money. Not a dollar of debt is to
rest upon the church that is to be built. Taught by
this most severe experience, our friends in Chicago
have no desire now but for “ a plain, simple build
ing,”—not a dollar for ornament, except, as Robert
Collyer writes, where use is ornament.
Now, dear friends, in praying l^ou, as T do most
earnestly, to unite with all the churches of our faith
in building a Church for our rarely gifted friend and
brother, I do not introduce him to you as a mendi
cant who must perish miserably if we do not give him
this assistance. Do I need to tell you of his rich gifts,
his winning graces ? Is not his praise in all our
churches, nay, is it not sounded everywhere at home
and abroad? Can he preach anywhere where the
English language is spoken, where people do not flock
�15
to hear him, whether he speak from the pulpit or
in the lecture room 1
How well, by the way, does he tffend the trial of
his great popularity ! It is no feeblejfest to be put to,
to be so suddenly raised from the anvil to the pulpit,
to pass from the MM®e drudgery of hard manual
labor to a position, commanding the admiring attention
of multitudes, and^Hong them
mostBnlightened in
the land. It has been finely said that, wrhile “ the
prospect of the applause of ^ostgri^ is like the sound
of the distant diSnl which elevates the mini present
applause, flung] <M^etly in one’s face, is W® the spray
of the same ocean wluppn th^^E^rand^geq uiring
a rock to bear it.” > jKat RoberWCollyeruhas been
animated, elatHM iBjVom will, by his great and well
merited success, I do not d®E| It would argue an
insensibility in him if he were not. He is no rock in
this respect.. But notwithstanding the seductive trial,
he stands like a rock by his flock and his work in
Chicago.
Shortly aftelf the great calamity, I wrote to him and
told him that, he, Roberlr Collar, could rebuild the
city, to say nothing of his church. And is it not by
“the Orpheus-like musa^of the wisdom” to which such
as he give utterance that cities are built end nations
led up the loftiest heights of humanity'll You have all
read the words which he spoke the Sunday after the
�16
fire, standing upon the ruins of his clear church. A
Chicago paper tells us that his voice had cheered not
only his own flock, but all the people of the city, thus
justifying my assurance to him.
He has not, he cannot have, any anxiety on his own
account. As he himself says—and I suppose he is
prouder of the fact than of any sermon he ever
preached—that, if the worst come to the worst, he can
make as good a horseshoe as any blacksmith in Chi
cago. I do not know about his horseshoes. I am
no judge of the article. But I do know what
good hammers the young blacksmith was wont to
make by scores every week. They sent the nail
home, even as their maker sends home the truth,
only he does not, like a hammer, break in pieces the
hard and stony heart; by his rare pathetic power he
melts it into smiles of hope, into tears of penitence,
and sympathy and aspiration. But the worst will not
come to the worst with him. There is no likelihood
that he will ever be reduced to the necessity of manual
labor,-although it is no wonder if amidst that wide
ruin he felt for a moment that it might come to that.
What church is there, what community, that would
not gladly welcome him'? He has not the slightest
concern for his bread.
This then must command for him our warmest ap
probation and respect, and insure our bountiful aid,
�37
*
that while he may choose his place, sure of a lucrative
position wherever he may go, the thought of leaving
his flock and the desolated city, heems never to have
occurred to him. After the death of Theodore Par
ker, he was invited^o be the successor of that able
man, and preach in the Music Hall in Boston. But,
while, for obvious reasons,the invitation was very
tempting, he chose <o remain in Chicago. And now
he has no though^utjbf devoting himself and all that
he is to the building up again of all good interests in
that most afflicted ciwl
Believe me, dear friends, I am not using the empty
language of eulogy, nor ong| giving utterance to the
promptings .of personal g'iendship. You all know
that Robert Collyer is a man of peculiar gifts. Cole
ridge seems to be describing just such a man as our
friend, when he says that “ to find no contradiction in
the union of old and new, to contemplate the Ancient
of Days with feelings as fresh as if they then sprung
forth at his own fiat—this characterizes the minds that
feel the riddle of the world, and may help to unravel
it. To carry on jhe feelings of childhood into the
powers of manhood, to combine the child’s sense of
wonder and novelty with the appearances which every
day, for perhaps forty years, has rendered familiar,
With Sun, and Moon, and Stars, throughout the year
And Man and Woman—
�this is the character and privilege of genius. And so
to present familiar objects as to awaken the minds of
others to a like freshness of sensation concerning
them—this is the prime merit of genius and its most
unequivocal mode of manifestation.”
When a man thus endowed with “ the vision and 1
the faculty divine ” gives’ all that he is with generous
ardor to the service of the highest truth, shall we not
give of what we have, and uphold him with our hearts
and hands ? Shall any loss befal him that we are not
eager to repair ? You are sending food and clothing
and money in boundless quantities to the devastated
West. But, believe me, you can render the people
there no more solid and enduring service than to do
and to give allfthat you are able, even to the stinting
of yourselves, for such a creaM^fl centre of beneficent
influence as our friend/ that* he may have a place
where he may stand, and, with the arm of the spirit
stronger than the arm of flesh, which made the
anvil ring again, lift the thoughts and aims of men
above the material interests to which they cling
as all in all—lift them up into communion with the
Invisible and Everlasting, and with the blessed spirit
of the Lord Jesus. For his oWn dear sake, for the
sake of the gracious influence which he has, and for
the sake of Religion, pure and undefiled, of which he is
so powerful an advocate, I pray you, dear friends, let
�19
us all help, and help generously this good object,—to
build him a church.
It has been proposed by the American Unitarian
Association, which has its centre in Boston, that col
lections be taken up in all our churches for this purpose
on this the second Sunday in November. I do not,
however, suggest a collection to-day. There is no
pressing need of haste. I wish to commend the mat
ter to your-most thoughtful Consideration. You may
think it advisable to take up a collection shortly. In
the meanwhile, I shall be happy and proud, as I
always am, to receive for my friend whatever you may
be prompted to give. The appeals, recently made to
you, first in behalf of our brother from Paris, and then
for the sufferers of the West, to whom there are few
who have not given more than once, have been so
cheerfully and liberally met that they create the faith
that, so far from accounting it a burthen, you regard
it as a privilege, as it assuredly is, to give for a good
purpose, and that you are grateful to the Bountiful
Giver for the means that he has blest you with, and
for every new opportunity. By giving, you receive
more and better things than you give, and thus become
rich before God.
In conclusion, let me say that I trust I have not
offended against propriety in speaking so freely in
�I
A.
.20
praise of our friend, as is customary to speak only of
the dead. But I have spoken thus not to flatter him,
but for the simple truth’s sake. And if I have failed
in regard to the truth, it is not in going beyond it, but
in falling short of it. If there is any alloy in the
sense of truth which moves me to speak of him as I
have done, it comes from the fact that he has, more
than once, as I have been told, allowed the kindness of
his heart and the warmth of his friendship to carry
him away and alluded in his pulpit to his old friend,
the pastor of this church, in such terms as have been, I
confess, not without weight among the reasons moving
me to decline his repeated and most urgent invitations
to visit him and preach for him in Chicago. I own to
the weakness of not caring that his people should find
out, as they surely would if I went there, how far
beyond the truth their minister had been carried in the
ardor of his personal regard. Let me confess to you,
dear friends, between ourselves, that I am not without
a feeling of satisfaction in having this opportunity of
speaking of him in a way that necessarily squares a
private account of mine with him.
�
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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2018
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Conway Hall Ethical Society
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Robert Collyer and his church: a discourse delivered at the First Congregational Unitarian Church in Philadelphia November 12, 1871
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Furness, W.H.
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Place of publication: Philadelphia
Collation: 20 p. ; 22 cm.
Notes: From the library of Dr Moncure Conway. Text taken from Lukje Vii. 4 "He is worthy for whom thou shouldest do this".
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King & Baird, printers
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[1871]
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G5367
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Unitarianism
Sermons
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Conway Tracts
Robert Collyer
Sermons
Unitarianism
United States-Religion
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Text
1874.]
The Unitarian Name.
THE UNITARIAN NAME.
31
cX
In adopting the title “ Unitarian Review ” we have gone coun
ter to the advice of some whose judgment we so much respect,
that we feel called upon to give an explanation of our reasons for
taking this, rather than some one of the attractive titles which
have been variously suggested to us, by those who have taken an
interest in the arrangements for this Review.
The primary reason is that this name most simply expresses
its purpose and the place we intend it shall occupy. We hope to
make it representative of the thought and life of the Unitarian
branch of the Christian Church. In the multiplicity of excellent
periodicals, among which are several th^l are thoroughly liberal,
both in spirit and in culture, we should hesitate in assuming the
right of this journal i© exist,, if it were not that here is a place
which no other attempt® to fill, and! in which we believe there is
important work to do. But this general consideration, however
satisfactory it might have seemedti© first adopting the title, leaves
still unanswered certain serious objections which have been urged
against it and which deserve a rep^ The first is that “this
name,” it is said, “ will prevent any wide circulation outside our
own particular denomination.”
In answer to this we would say, —
I. Supposing this assumption to be true, the laudable desire
which is the basis of
objection is perhaps already.sufficiently
provided for. Our leading Unitarian writers are now welcomed as
regular contributors to the Secular periodicals which have the widest
circulation — and eve® y||thl most popular and influential religious
journals of other denominations. Besides this, * Old and New,”
established on precisely this plan, of carrying our liberal views far
and wide, by reason of its breadth and its freedom from denomi
national limitations, still exists, with a reputation which is perhaps as
extensive as that of any periodical in our country, and is welcom
ing to its pages the best of liberal thought and culture. We re
peat, that our only raison d'etre is in our attempting a different
plan; and the more we have considered the subject the more we
have felt satisfied that this plan deserves to be tried.
�32
The. Unitarian Name.
[Mar J
II. Perhaps we have carried our notion about' leavening other
denominations quite far enough, and there may be some use in try
ing to cultivate and unify and energize our own. We shall con
sider it no unimportant service if we can help to increase in the
Unitarian denomination that sentiment of unity and that interest
in itself and its position, which, in any organized body, is an
element of life.
III. But we are willing to confess that this purpose of service
within our own denomination is not our main desire, and we most
justify to ourselves the choice of name precisely on the ground
that we wish to reach and influence so far as possible the general
current of thought and life of our time. And our argument is
this: that what we may lose in diffusiveness we gain in concentra
tion. It is doubtless much for the summer’s growth that the at
mosphere shall be suffused with moisture, which the leaves inhale
and which sparkles every morning in refreshing dew-drops on the
exulting plant: but it is also good that the moisture shall some
times gather in a rain-cloud and break upon the earth in a hearty
shower. And so, glad as we are that our Unitarian writers are
permitted to swell that general liberalizing influence which, in all
kinds of literature, is doing so much to soften and invigorate the
thought and practice of our age, we venture to suggest that they
would have an added power if they could sometimes bring their
force together. The able papers now contributed by these writers
to orthodox or secular journals do much to keep open the doors
of Christian fellowship, and we would not have them withdrawn —
but, as to influence, they exert only what, individually, their intrin
sic excellence commands. Whereas, if some of them were col
lected, as we propose, under the distinctively Unitarian name,
they have, besides, the force which comes from their being the
opinion of a body of Christian thinkers, who, together with the
yet larger body of sympathizers whom they represent, have valued
these religious opinions enough to be willing, on account of them, to
separate themselves from the established churches, and to organize
for worship and for associated activities.
“But,” it is urged again, “there is a prejudice against the
Unitarian name which will prevent these pages from being read
at all by the class of persons whom we most wish to reach.”
�1874.]
■
The Unitarian Name.
33
Our first impulse always is, when we hear friends speak of
this “ prejudice, ” to suggest that they try to do such
prejudice away, by connecting with the name “Unitarian”
the best fruits of their own thought and'life which are really
due to its principles, and thus to win for it a respect. But,
in point of fact, we think this objection is to a great extent un
founded. It is true that there may still be persons, who hold the
sentiments which prevailed so largely half a century ago, when
the word “ Unitarian” gave a shock to the pious in some religious
communions, and would have debarred our books from their tables
and ourselves from their fellowship ; but this class of persons may
safely enough be left to the mollifying influences of the time, and
to the generous teaching of their own denominational journals, so
many of .which are nobly rooting out the spirit’of intolerance and
preparing the way for a true and large Christian fellowship. And,
on the other hand, we have reason. to know that there are great
numbers of inquiring men and women,*n the so-called evangelical
ranks, who are not only willing to read these writings, but are
eagerly asking for information as to the result of Unitarian thought
upon the pressing questions pertaining to theology and philosophy
and religious faith. They know perfectly well that to read our
publications does not commit them to our opinions. They would
ridicule the idea, either that they would be in danger of being
contaminated by our heresies, or of being subject to censorship by
their brethren for reading them. Thinking people nowadays dare
to read, and will read, anything that can help then!; and, provided
our-contributions are valuable, the best portion of other denomina
tions will thank us for bringing them conveniently together, into
something like a representative review, — instead of our asking
that they will take the pains to hunt them up in the great field of
the world’s literature where they are scattered now. Perhaps this
consideration has impressed itself upon us more strongly from the
fact that, during a visit in Europe, with some opportunity of
meeting persons of different views, who were interested in
the progress of religious thought, we were often asked where they
should look for the best information in regard to the current sen
timents and character of the church to which Dr. Channing
belonged.
5
�34
'
The Unitarian Name.
■ [Mar*
There is, however, one objection urged against our assumption
of this name, with the spirit of which we so completely sympathize
that we cannot omit to consider it. The objection is, that, by thus
putting at our front the name of a sect, we help to check the prog
ress towards that grand Christian unity in which denominational
lines shall disappear. One of those whose counsel we most value
has written to us that he fears this name will disappoint those
among us who have heretofore been glad to have the Religious
Magazine “ look to a broader, freer, and more catholic fellowship
among Christians than any one denomination can have.”
If the adoption of our denominational name were going to
change this generous attitude and this catholicity of spirit, we
should be the last to wish to assume it. We believe, however, that
this catholic spirit is the natural and inevitable result of the princi
ples of Unitarianism, and that we are fostering it best when we
do our best to make Unitarianism prevail.
There are, of course, individuals in other churches as generous
and broad as any in our own, but there is certainly no Christian
body whose professed principles so directly encourage such a spirit.
Unitarianism recognizes, as no other organized sect of Christendom
does, that Truth has many sides, and that, in all the seemingly
conflicting systems, there are elements that cannot be spared, and
thus it teaches us to respect the honest convictions of those whose
belief differs from our own. It also recognizes the superiority of the
heart and will, above the intellect, in religious culture; and it accepts
the Christian life as a truer test of fellowship than intellectual
consent. May we not also add, that the differences among enlight
ened Christians of the present day are largely in regard to dog
mas which , are embodied in ancient creeds, and that Unitarianism
has this advantage over others, in favoring the approach towards
unity, — that it has no such creeds ?
We fear that the large and generous spirit, so conspicuously
shown by many of our denomination, and which we also seek to
share, has sometimes lost much of its wholesome effect because it
has led them to oppose denominational action and increase. And
this has been the result, partly, because it has weakened the spirit
of associated action, — which is the great secret of efficiency, — and
partly, because, with those whom we most seek to win, the gener-
�P'74.J
The Unitarian Name.
35
osity has been in a measure despoiled of its value through a
mistake as to its motive. They, however unjustly, have inter
preted this catholic disposition towards other sects into indifference
to our own. They tell of a country, somewhere in the East, where
ecclesiastical politeness is carried so far, that, when two persons of
different faith meet, one says to the other, “ Tell me to what sublime
religion you belong, that, when we are together, I may call my
self by it; my own contemptible creed is, so and so.” We
do not tvish, by this, to caricature a sentiment of broad tol
eration with which we so sincerely sympathize, but only to suggest
that a generous attitude towards other, forms of faith is worth the
more when it is coupled with earnest loye for one’s own independ-'
ent convictions.
The recent meeting of the Evangelical Alliance in New York,
which, with all its shortcomings, was one of the grandest ecclesi
astical events of the year, found- its best sigrfhcance in fhe circum
stances that so many different sects, each adhering to its own sep
arate organization and form of worship and belief) had nevertheless
come to recognize a common bond to unite them that was far more
essential than the differences that divide — and thus were ready to
own each other as parts of the Christian church, and to consult
and labor together for God and man.
Rev. Dr. R. D. Hitchcock expressed this selmnfeit -well, in his
address before the Alliance, when he said, —
“ Each sect has its own errand. The doBtBnes are not yet
settled. We have, strictly speaking, no oecumenical creed, not
even the apostles’ creed, for each one of us interpret^it for him
self, making it mean more or less. Controversy must still go on ;
but we are very foolish to have it do so bitter. Communion is one
thing; intercommunion is another thing; just as national law is
one thing, international law another. Into the family of nations
the door is wide, admitting some nations that none of w would like
to belong to. But anything that governs at all is better than
anarchy. In Palestine beyond the Jordan, among wild Bedouin
men, Turkish troops are welcome to the traveler. So, in the'
church, Coptic Christianity in Egypt may be far enough beneath
our idea, but after all the cross is over them and not the crescent.
For myself, of course I prefer my own communion, or I would
�36
\ ■
The Unitarian Name.
[Mar.
leave it for another. But God forgive me if I ever looked or
shall ever look into any Christian face without finding in it some
thing of the old family look.”
Perhaps, after all, the Unity of the Christian Church, for which
we long, may not involve the merging of Christian sects, but only
the filling them all with a spirit of harmony while each performs
its separate mission — a unity like that of the “ body, with many
members,” every one of which, when properly adjusted, ministers
to the welfare of the whole. We are glad to believe that one of
the peculiar functions of the u Unitarian ” member is, to cultivate
a largeness of sympathy ; and we hope, at any rate, in the conduct
. of this Review, to make it appear that we labor for the efficiency
of our own denomination, with nonarrow sectarianism, and that we
shall never exalt the interests of the denomination above the inter
ests of the Truth.
Again, we have been urged, in case we adopt the title “ Unita
rian,” to use also the word “ Christian,” in a second title. In reject
ing this counsel, we wish to explain that it is certainly not because
we fail to accept this word as larger and better than Unitarian, but
because it is necessarily implied, and needs not to be repeated.
“ Unitarian ” means “ Unitarian Christian” as much as “ Baptist,”
means “ Baptist Christian,” or “ Orthodox,” “ Orthodox Chris
tian” or “ Protestant,” “ Protestant Christian.” To be sure,
there was a dispute, some years ago, in connection with a bequest
to one of our large institutions, by the terms of which the money
was to be applied to the support of “ Protestant Teaching” and
some claimed that an atheist was a Protestant, and that “ atheistic
teaching ” ought to be maintained. But the courts decided that
law as well as common opinion assumed the word “ Christian ” as
part of the word “ Protestant,” fixed there by the authority of
three centuries of use. Certainly the word “ Protestant ” itself
has not been more distinctly identified with “ Christian,” than has
the word “ Unitarian,” by all the acts and declarations of the
denomination as well as by the, tacit assumptions of its members.
Sometimes, because “ blood is thicker than water,” our feelings
of personal attachment for those whom we hold in close regard
has made us all glad, if possible, to avoid any exaction of our con
ditions of fellowship on those who can no longer call thepagelves
�1874.]
The Unitarian Name.
37
by the Christian name, and this has perhaps given an appearance
of looseness. But it will be noticed, that, after the point has been
actually raised, even those who argue against the need of with
drawal, do so only on the ground that the persons named have not
abandoned Christianity, but only some notions of Christianity
which they have feared were inevitably implied in the name.
Therefore we have felt no necessity for further proclaiming, by our
title, our Christian status, and, out of a regard for the past history
of this journal, we have taken for our second title, “ Religious
Magazine.”
There is yet another point to which we will briefly refer. It is
objected “ that, after all, the word ‘ Unitarian ’ does not adequately
express the position of our denomination and the precise attitude
it assumes in reference to religious thought.” In reply we would
ask if ever a name does completely describe the thing it is chosen
to represent ? Is “ Protestantism ” the best name to designate
the movement for which it stands ? The word “ Protestant,” by
itself, is suggestive chiefly of antagonism, of- negation, of conflict;
whereas it has its affirmations, its reverent attachment, its repose
in well-established convictions, as much as Catholicism with which
it is contrasted. A name often originates, as in this case, in some
historical incident, more or less essentially connected with the ob
ject named, and sometimes very imperfectly describes it. And in
deed, the principle of “ lucus a non lucendo ” is as often to be
observed in nomenclature as is that of perfect adaptation. So
that we instinctively come to. disregard etymology, and allow a
name to represent for us that with which it has become associated,
as this object may, in other ways, have been made to shape itself
in our minds.
The word “ Unitarian ” has attached itself, we need not inquire
how, to a distinct and well-established system of Christian faith,
which has its organized activities, and its well-recognized place
among the religious systems of Christendom, We cannot wipe it
out, if we would, from the history, of religious progress ; and, while
we would willingly consent to abandon it and the organization
which it denotes -whenever this shall be desirable, either for a
better progress towards truth, or for the sake of the greater unity
of the Christian world, yet, meantime, while there appears to be
�38
“ The Two (Treat Problems
still a need for the service of this denomination as a member of
the Christian body, with a distinct work of its own, we rejoice in
a name, which however confusing it may be if we consult only a
dictionary for its meaning, has clearly enough defined itself in the
intellectual and social and religious struggles of the last half cen
tury, and has gathered about itself memories and associations of
which we have such reason to be glad.
We will only add that this journal will have no official authority
of any kind, and that it is entirely independent of any organiza
tion — and we repeat that we shall rejoice in feeling that we are
working in co-operation with all, who, under whatever name, are
helping to advance the cause of Truth and to promote the interests
of Christian faith.
Charles Lowe.
“ THE
TWO
GREAT PROBLEMS OF
CHRISTIANITY.”
UNITARIAN
A short article, with the above heading, appeared in the last
number of the Religious Magazine, and read so much like a
wail from a sad heart that we have been prompted to write a rep]yIn the opening paragraph the writer says, “We believe that
Unitarian Christianity is a universal gospel; that it is for the
masses as well as for the cultured few, capable of stirring men
to greater action, and giving them a more ample religious growth
than previous forms of Christian truth. But, before it can become
the supreme gospel of the race, two problems must be solved.”
Before considering those two problems, I would like to say a word
on this opening paragraph.
That “ Unitarian Christianity is a universal gospel, intended for
the masses as well as for the cultured few,” I devoutly believe ;
understanding by Unitarian Christianity, simply the Christianity
of Christ. That is, so far forth as Christianity can be put into
words, into propositions, into philosophical statements. But are
we not in some danger of forgetting, that the vital part of Chris^
�
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Ethical Society
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The Unitarian name
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Lowe, Charles
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Place of publication: [Boston]
Collation: 31-38 p. ; 25 cm.
Notes: From the library of Dr Moncure Conway. From the Unitarian Review and Religious Magazine. Vol. 1 (March 1874). For content of complete issue see: https://babel.hathitrust.org/cgi/pt?id=wu.89069654465;view=1up;seq=7 (accessed 11/2017).
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Unitarianism
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Conway Tracts
Unitarianism
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“®hp I became a llnifarxan,”
BY
R. RODOLPH SUFFIELD.
THIRD THOUSAND.
�252 < l>
®lvn $ becanw a Stmtanan:
A DISCOURSE
BY THE
REV. R. RODOLPH SUFFIELD,
Of Reading, Berks;
DELIVERED IN THE UNITARIAN CHAPEL,
KENDAL,
On AUGUST 2ist, 1881,
And Published at the request of the Congregation.
§Unl)al:
Printed
by
Bateman
and
Hewitson, StrAmongate.
Price Twopence.
�liM irillirt I t
�“ WHY I BECAME A UNITARIAN.”
■“ The hour cometh, and now is, when the true worshippers
shall worship the Father in spirit and truth ; for such doth the
Father seek to be his worshippers. God is a spirit, and they
that worship him must worship in spirit and truth. ”
Johniv., 23, 24.
H Y I became a Unitarian ?” I will endeavour
to reply to that question, as well as I can,
in a single discourse. By the word Unitarian I
designate a Theist in the line of the Hebrew and
Christian tradition.
There are Evangelical Theists, Roman Catholic
Theists, Mahomedan Theists; there are Theists of
various Sects, Religions, and Schools of Thought;
there are Poly-theists, Trinitarian Theists, Christian
Theists.
Speaking accurately and philosophically, I am a
Cosmic-Theist. I am a Theist — i.e. I believe that
there is Divine Thought pervading and guiding the
universe—that Divine Thought we call Theos—God.
I adore God, I revere God, I trust in God, the
Supreme Power of the Universe; I hope in God, the
Supreme Beneficence; I trustfully hold filial spiritual
communion with God, the paternal, fostering soul of
the universe. Thus I am a Theist.
I am a Cosmic Theist. The word cosmic is the
adjective of the Greek word cosmos, which means the
totality—the universal whole as a progressive unity.
The word implies an orderly progression ; a combined,
continuous unity — always growing, always one.
Unity betwixt the past and the present.
Unity
under one thought, one law. Unity and growth —•
�6
Why I became a Unitarian.
oneness and development in the past, the present, and
the future.
I am a Cosmic Theist. I adore God, the soul of
this ever developing cosmos, the fostering spirit of
this one ever growing totality to which we belong.
Thus my religion is as universal as the universe.
But to descend from the universe to this little
planet, and to the race of man, the richest in endow
ments upon this earth.
I believe in the unity of mankind—that all men,
everywhere, are sons of God; i.e. are in spiritual com
munion with God, loved by God, cared for by God,
and to be for ever cared for by God and loved by Him.
Thus I believe in the unity between God and man.
I believe in the unity between man and man. A
unity, no sect, or church, or priesthood, or oppression,
or anathema can destroy. I believe in the unity
between God and nature—the unity between nature
and man. I believe in the unity of all religions and
sects and nationalities, for all are embraced in the
bosom of universal humanity. I believe in the unity
existing between the past and the present and the
future—collectively and individually. Thus I believe
in the one-ness, the unity of effects throughout the
entire duration of each individual life, in this and in
every future life; in the unity of action; the unity of
cause and effect; that our actions, whether evil or
good, foolish or wise, must ever, as part of the whole,
necessarily effect our future. Thus I believe in the
the unity of the law of retribution. Seeing everywhere
the unity of the divine plans, the unity of the divine
thought, I believe in the future development of this
same unity of plan.
I can see God in His effects, in his mode of work
ing, in the unity of his thought; but I cannot define,
or explain, or understand God’s nature, essence, or
mode of being.
�Why I became a Unitarian.
7
When I was a Roman Catholic I accepted, upon
the authority of the Church, the creeds explaining
God, and declaring that besides the Paternal Spirit,
there are two other Gods, one called Jesus Christ, and
the other called the Holy Ghost.
When, during the years 1868, 1869, and 1870,
there arose the grave deliberation within the Roman
Catholic Church as to where the infallible power
exists—whether in the episcopate dispersed or collected
—whether in all the faithful, or whether only in the
Bishops combined with the Pope, or whether in the
Pope alone—I gradually and reluctantly arrived at
the conviction that infallibility does not exist anywhere
amongst men. That all knowledge grows. That
religious knowledge—that the knowledge of God’s
laws, like all other knowledge, grows—that growth
greatly dependent upon our earnestness in the pursuit
of knowledge.
That to make a creed and fix it as an unmovable
law to bind successive generations of teachers and re
ligionists, is a violation of the spiritual law of our
being.
That liberty in religion is as essential as
liberty in science and in art—that it must grow like
the flowers, with light, and warmth, and space.
Thus, as a Cosmic Theist, I perceived that I must
worship God in isolation, unless I could find worship
pers who accept liberty and growth as essential con
ditions of their union and co-operation.
The infallibility of the Bible was as clearly a fiction
as the infallibility of the Pope.
The books of the Bible are valuable because they
record not stagnation but growth—growth through
many changing forms of error interwoven with all
portions of that book.
To pervert the Bible into an immovable creed,
would be to subvert truth and the nature of things.
To pervert any great teacher into a final and infallible
�8
Why I became a Unitarian.
teacher, would be to insult his memory—and from
having been a blessed helper to degrade him into a
perpetual obstructor.
I could be the loving and faithful disciple of Christ
and of St. Paul in the spiritual truths they taught and
illustrated, but not in the mistakes which they inherited
or transmitted as men.
With such convictions, where could I find places
of worship based on principles essentially true, and
sure to contain numerous sympathetic souls? All
the churches and sects, whether Roman, Anglican,
Presbyterian, Wesleyan, Evangelical—not to name
other smaller sects—impose upon their teachers condi
tions essentially opposed to the Divine law of growth.
They require of them an interior reception of state
ments as to religions and morals; nay, also as to the
origin of the world and of man, and command them
to harmonise their teachings and devotions to state
ments in many ways erroneous. The people who
attend such ministrations are in many cases formally
committed to the profession of antiquated and some
times injurious errors. When not formally committed,
they are substantially committed by acquiescence
under teachers bound, not only to the maintenance of
errors, but a groundwork of faith essentially false,
opposed to God’s conspicuous plan in the order of
nature.
When Milton had at length abandoned the popular
religious views of his countrymen, he found no place
of worship wherein he could honestly adore God, and
feeling how odious is hypocrisy, above all things in
religious matters, he worshipped in his own house.
Must such be my alternative? Happily for myself
not so. After Milton’s death, chapels were founded
at various times and places, wherein no conditions,
no form of creed, was imposed on minister or con
gregation. The trust deeds of those chapels declared
�Why I became a Unitarian.
9
them to exist “ for the worship of God; ” and some
times the clause was added—“ for the use of Protestant
dissenters.” No book, no creed, no teacher, no man
being superadded to neutralise and violate the law of
development, of growth. They could develope or
deteriorate, they could progress, they could retrogade,
they could perish. It was the law of nature, and
therefore divine in essential principles. The congre
gations worshipping in these unfettered chapels, passed
through many phases.
The most noticeable fact is that about 300 of them,
whilst commencing as orthodox Trinitarian, gradually
rose into Arianism, then semi-Arianism, then Socinianism, then Unitarianism. Thus I found existing
in my country some 300 congregations, still quite un
fettered, both as to minister and people; but at the
present time holding, in different phases, the Unitarian
Theology. Amongst them there were, I perceived,
various opinions as to the person and office of Christ,
as to the supernatural or natural position of Christ, of
Christianity, of the Bible; but I found them for the
most part loyally and gratefully pursuing the central
truth of their origin and co-operation, as worshippers
of God, free to follow their reason, their consciences,
and the holy law of Cosmic growth. Therein I re
cognised little groups of worshippers amongst whom
I could find a religious home.
My philosophic opinions as to cosmic growth,
cosmic unity, cosmic law, cosmic Theism, might be
only held by a few of those worshippers here and
there, but I perceived that my own philosophic con
victions harmonised with the essential principles on
which those religious societies were founded.
But negation of error is a supremely important
feature of truth, and I perceived that those religious
societies, though free in origin and in existence, and
as unfettered by creed now as ever—yet, for the time
�io
Why I became a Unitarian.
being, were composed of worshippers whose negations
were my own—and in consequence of the theology
generally flourishing among them, and therefore
guiding the free election of their minister, they were
popularly called “ Unitarian Chapels,” and their
ministers, “ Unitarian Ministers.” I perceived that
whilst the word “ Unitarian,” by popular parlance
common to them all, covered many shades of
divergence, yet there were negations of great import
ance beneficially and powerfully proclaimed by them
all—the very promulgation by them of those negations
of necessity emphasized great and universal truths.
Their denial of the justice of the imposition of creeds
on others, and on our successors, made them the
brave defenders of mental liberty.
But even that great fundamental principle would
not have justified me conscientiously or made me feel
peacefully happy in sharing their worship, unless
adequately sympathising with their negations—and
their negations were my own. They denied the
deity of Christ, they denied the personality of the Holy
Ghost, and therefore they denied the Trinity. They
denied the dogma of universal human corruption, of
damnation in an eternal hell, of priestly castes, of
priestly absolution, of sacramental efficacy.
They
denied the popular dogma of atonement by Christ’s
blood, and the scheme of redemption based upon that
figment. Thus, their very negations constituted them
the only consistent maintainers of the paternal char
acter of God, and the fraternal equality of man.
Their negation of creeds, as essential to God’s favour,
constituted them the special maintainers of the uni
versal truth, that righteousness is the true test, that
good men exist in all religions, that whilst opinions
must vary in consequence of the various degrees of
mental growth and knowledge, sincerity to erroneous
convictions can exist in the most opposing sects—a
�Why I became a Unitarian.
II
truly humane negation, and consequent truth; for
persons guided by it, proclaim not merely tolerance
toward those holding error, but perfect liberty, nay
honour to them when sincere and otherwise good.
Lastly, though I saw many Unitarians according to
the Bible and to Christ a position I deemed exaggerated
and erroneous, yet even with them I perceived an essen
tial bond of unity and agreement, inasmuch as they
always claimed for conscience and reason the mental
and moral supremacy over life and action. So I was not
forced to suffer the spiritual disadvantages of religious
isolation, for I could honestly and happily find amongst
Unitarian worshippers a religious home, and the
benefits of religious sympathy, and the consolations
of collective religious worship. And during eleven
years I have never regretted my choice. Religious
fellowship is always a blessing to oneself, but it is
moreover a benefit to others, to be enabled to invite
their attention to communities of worshippers wherein
the most philosophic and independent thinker can
co-operate without an hypocrisy and without an
equivocation—to chapels wherein children are taught
moral and sacred lessons, but always in harmony with
the highest attained truth—to chapels wherein the
various epochs of life and of its close, are sanctified
by acts of devotion not founded on the mythological
or interwoven with the superstitious.
Let not susceptible and timid souls apprehend in a
position so dignified and philosophic, a painful sever
ance from all the hallowed associations and memories
of the past. We believe in the evolution of religion,
not in the destruction of its substance. The Unitarian
Chapel is in the venerable line of the Christian tradi
tion, and the halo of ancient pieties surround it.
Whilst appreciating the Sacred Books of other
religions, we always read at our religious services from
�12
Why I became a Unitarian.
the Sacred Books, Jewish and Christian, whence our
higher faith has been evolved.
If we reject the patristic dogma of the Trinity, let
it be remembered that the word Trinity nowhere
exists in the Bible. That the only passage in the
New Testament wherein it was taught (i John v. 7)
has been ignomiously cast out of the revised version
as a deliberate fraud. If we reject the personality of
the Holy Ghost, and declare that the “ Holy Spirit ”
is an operation not a person, let it be remembered
that the orthodox dogma is nowhere affirmed in our
Sacred Books. If we reject the dogma of the deity
of Christ, we therein follow Christ, his Apostles, and
his mother, the declarations of his friends and of his
enemies. Christ said, “ To sit on my right hand and
on my left is not mine to give11 come not to do
my own will but the will of him that sent me,— I do
nothing of myself; ” “ Of that day knoweth no man,
nor the angels, neither the son, but my Father only
“The Father is greater than I;” “ I go to my God,
and your God; ” “ Remove from me this cup, never
theless not what I will but what Thou wilt; ” “ My
doctrine is not mine, but His that sent me; ” “I seek
not my own glory, but I honour my Father.” He
was a baby, suckled and nursed, he was a little boy,
was obedient to his parents, was taught and was
scolded by them. He was tempted, he prayed to
God, gave thanks to God, resigned himself to God,
was obedient to God. He taught his disciples to pray
to God, not even naming him. At the approach of
death he exclaimed, “ My God, my God why hast
thou forsaken me.” He would not even allow himself
to be called “ good,” declaring that epithet to befit
only God. His mother speaks of herself and Joseph
her husband as his parents, his father and his mother.
The revised version has, in obedience to ancient MSS.,
substituted “Father” for “Joseph,” thus emphasizing
�Why I became a Unitarian.
13
the relationship. All the language and actions
directed to Jesus and adopted by him, harmonize with
his position as the human born Messiah, never with
the possibility of his being God. The conduct of his
mother, brothers, disciples, and female friends after
his death, do not bear a trace of any notion entertained
that their deceased relative and friend was God. The
first utterances of disciples proclaiming the new religion
emphatically speak of Jesus as a “ man approved of
God.” Let anyone read the speeches of St. Stephen,
at his martyrdom, of St. Peter, at the first Pentecost,
of St. Paul, at Athens, and judge whether it is credible
that those men believed in the Deity of Christ, in
atonement from hell by his blood, in the patristic and
Evangelical scheme of redemption. Christ is spoken
of as having been criminally “ murdered.” If that
“ murder ” had not been committed, would mankind
have been lost in hell ? During the last 100 years,
Unitarian scholars have been proving that the few
stray passages adduced to suggest the Deity of Christ,
disappear as evidential: some are spurious, some are
mistranslations, some are perverted by punctuation,
some have words changed or interpolated, some are
merely Judaic expressions suitable to the Messiah, or
Platonic expressions applied by the contemporaneous
Jew Philo to any great man. Thus Dr. Doddridge
declared that the text on which he rested the Deity of
Christ, and which kept him from embracing the Uni
tarian Theology, was Rev. i, 11, wherein the expres
sion, “ I am Alpha and Omega, the first and the last,”
is applied to Christ In the revised version, the text
drops out as spurious, it is only to be found in passages
wherein God the Father is spoken of. In 1 Tim. iv.
8, “ God,” as applied to Christ, becomes “ he who was
manifested in the flesh.” Acts xx, 28, “ Church of
God ” becomes, in marginal reading, “ Church of the
Lord.” Jude 4, 11 Denying the only Lord God,” be-
�14
Why I became a Unitarian.
comes “Denying our only Master.” Jude 29, “To
the only wise God our Saviour,” becomes “To the
only God our Saviour, through Jesus Christ be glory.”
Similarly such passages as Rom. ix. 5, Phil. ii. 6, lose
in the revised version any evidential bearing upon the
Deity of Christ. Unitarian scholarship has triumphed
almost all along the line, and in a few more years, it
will be found that the much abused Unitarian
Theologians are correct in the matters not yet con
ceded. Already the word “ atonement ” drops out of
the New Testament in its revision; and the passages
alluding to the shedding of Christ’s blood assume now
an aspect not calculated to maintain the popular dogma.
Three hundred years ago it was thought shocking,
when Luther denied to St. Paul the authorship of the
Epistle to the Hebrews, and attributed it to Apollos.
Now no scholar of note attributes that epistle to the
Apostle; and most critics urge that “St. John’s
Gospel” was written, not by an Apostle, but as late
as a.d. 135-150, probably by John of Ephesus.
If Christ’s body had been (as some Unitarians in
common with our orthodox brethren suppose) mir
aculously raised from the tomb and lifted up to heaven,
it would no more prove his Deity, than when similar
incidents were attributed to Elias and others; but it
is deserving of notice that the revised version suggests
that the very portions of the Gospel narrating Christ’s
ascension are spurious, are interpolations.
However, let us turn from technical controversies
to the ever unfolding teaching of the universe and of
humanity. Let us realise the great precepts of Christ,
“ the love of God and the love of man; ” let us
realise his thought that “ our neighbour ” is not merely
our countryman or co-religionist, but our brother, man
everywhere, whether Roman Catholic or Atheist,
Moslem or Zulu, Buddhist or Evangelical, Unitarian
or Brahmin, Agnostic or Jew. “Be good and do
�Why I became a Unitarian.
15
good; ” “ advance human knowledge; ” “ promote
human liberty; ” “ foster human happiness.”
Such great human principles I found in the front
among the Unitarian free churches, and after eleven
years I can still cordially repeat the expression I
uttered regarding them when first I sought amidst
their friendly fellowship the privileges of religious
worship: —
After long and deep thought, study, prayer, and counsel, I
decided that it would be impossible for me honestly to continue
to act as a priest. The infallibility of the Pope, and, of the
Scriptures, alike, I question, and the dogmas resting solely on
either of those authorities, I am not able on that account to
admit.
It is my desire to unite with others, and to assist them in the
worship of God, and in the practice of the two-fold precepts of
charity, unfettered by adhesion on either side, to anything,
beyond those great fundamental principles as presented to us
by Jesus Christ.
Having understood that those who are commonly called
Unitarians, Free Christians, or Christian Theists, thus agree in
the liberty inspired by self-diffidence, humility, and charity, to
carry on the worship of God, without sectarian requirements or
sectarian opposition ; that they possess a simple but not vulgar
worship, a high standard of virtue, intelligence, and integrity;
and these after the Christian type, moulded by the Christian
traditions, and edified by the sacred Scriptures ; holding the
spirit taught by Jesus Christ, and the great thoughts by virtue
of which he built up the ruins of the moral world ; and yet not
enforcing the reception of complicated dogmas as a necessity,
or accounting their rejection a crime : a communion of Christian
worshippers, bound loosely together, and yet by the force of
great principles enabled quietly to maintain their position, to
exercise an influence elevating and not unimportant, and to
present religion under an aspect which thoughtful men can
accept without latent scepticism, and earnest men without the
aberrations of superstition, or the abjectness of mental servi
tude to another—such approved itself to my judgment, and
commended itself to my sympathy.
With those religionists possessing no creed but God
and Liberty, Benevolence and Progress, you can think
and learn and be mentally free, and yet enjoy the
�16
Why I became a Unitarian.
blessings of religious communion with your fellowmen.
Then religion will be a joy and not an anathema, an
inspiration, not a bond. It will stimulate to all forms
of human knowledge, to all the beneficence of human
progress. It will enable you to realize that law is a
growth, that right and wrong exist in the nature of
things—that there is one supreme virtue—the effort to
promote happiness ; one supreme sin—selfishness. Let
the mythologies go—we will serve them no more—we
will rise out of sectarian creeds into humanity, and
only be anxious during this short life to love and to
serve others, and to strive to make them wiser and
happier. —Amen.
�
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Victorian Blogging
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
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2018
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Conway Hall Ethical Society
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Pamphlet
Dublin Core
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Title
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Why I became a Unitarian: a discourse ... delivered in the Unitarian Chapel, Kendal, on August 21st, 1881
Creator
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Suffield, Robert Rodolph
Description
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Place of publication: Kendal
Collation: 16 p. ; 18 cm.
Notes: "Published at the request of the Congregation". [Title page]. Part of Morris Misc. Tracts 4.
Publisher
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Bateman and Hewitson
Date
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1893
Identifier
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G4866
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Unitarianism
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (</span>Why I became a Unitarian: a discourse ... delivered in the Unitarian Chapel, Kendal, on August 21st, 1881<span>), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
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application/pdf
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Text
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English
Unitarianism