the thought that we never yielded ourselves to any consuming zeal of a sectarian character. The apparent grounds for such a conclusion will readily occur to our minds. Two or three of them, at least, may be mentioned. The sharp definitions, and often naked abstractions and scholastic statements, into which our first Unitarians were sometimes driven in our controversy, had an unfavorable effect on many minds that were in a transition state, and made our theology unattractive to them. Again, the extreme reproaches which our Orthodox opponents heaped upon our views, in charging them with artifice, infidelity, covert deceit, and a dishonest treatment of the Scriptures, actually found some to credit them, and thus withstood in some quarters those tendencies of thought which were leading many into sympathy with us. And, once more, the fact that a few individuals from our communion have gone to the extremes of rationalism, has alarmed many. Their nervous fright has been aggravated by the positive assertion from unfriendly quarters, that those who resolve the contents of the Bible into myth and fable do but carry out in a legitimate way our principles of interpretation. The obvious answer to this last charge is, that the issue between Unitarians and Trinitarians concerns the meaning of records whose authenticity and historic faithfulness both parties admit and maintain while the issue between believers and unbelievers in a revelation concerns the credibility and authority of those records. But this simple answer to a plausible objection has not occurred to all who may have been alarmed by the imputation cast upon the tendency of our Scriptural criticisms. It is a fact, recognized by writers most opposed to us in doctrinal opinion, that the most laborious and effective works in support of the authenticity and the credibility of the New Testament have come from the pens of Unitarians. Lardner and Norton will always sustain our claims in that direction.

These and other reasons might be given to account for the fact, — if it be a fact, that our efforts in proselytism have not sensibly advanced our cause in any degree conformed to our reasonable expectations. We should, however, question the fact, at least in its unqualified assertion. We believe that the same causes which led the first generation of New England Unitarians, ministers and laymen, to adopt their views, are still in operation, and are everywhere working like effects. On this point we have no misgiving.

We care not to draw sharp distinctions between ourselves and Trinitarians. The line between us has become blurred, and in some places has been so trodden by passing feet, and by some that stand upon it, that we are not anxious to keep it fresh, still less to deepen it into a ditch or to build over it a breastwork for further hostilities with bristling weapons. But still we cannot for a moment allow that any essential step has as yet been taken towards reconciling the distinctive and peculiar tenets of Trinitarianism and Unitarianism. If all that we have read of Trinitarian theology has not clouded rather than enlightened our minds as to its prominent doctrines, we understand it as offering to us two very distinct points at which we are at issue with it. First, it confounds Christ and God; so that, instead of two distinct beings whose relation to each other and to men must lie at the basis of all intelligent and practical views of the Gospel, we have one being, now on the throne of heaven, then in the house of Peter or Lazarus; now praying, then hearing prayer; now dying on the cross, and then accepting his own death as a penalty paid to him by another. Here is inextricable

confusion, through which we cannot carry one clear thought or one intelligible idea how, then, can we make such a theory the very root and life of our faith? The second point at which we are left still at issue with the Trinitarians, after all the attempts which have been made to reconcile our differences, is this. The essential peculiarity of their view of the Atonement is, that the death of Christ is made effective for our salvation through some mysterious, sacrificial influence which it wrought upon God whereas the distinctive doctrine which we maintain on that point leaving the mysterious efficacy of the death of Christ with God unthought of—is, that that last scene, like the whole of the Saviour's life, was designed to affect the heart and life of man, and to reconcile him to God. The confusion of mind which Trinitarianism causes us on the former point is increased, if possible, by the theory of its doctrine of the Atonement; for where two beings are needed, we have but one, if Christ be in any sense God. Here, then, are two very distinct divergences of doctrine, and they indicate to us the fundamental issues between Unitarianism and Trinitarianism. The Unitarian may choose from an almost infinite variety of views concerning the nature of Christ, as opinions among us do range from high Arianism to simple Humanitarianism. But still the Unitarian makes no concession to the theory which confounds the Being who sent with the being who was sent. The Unitarian may object to define even in his own mind the mode in which the death of Christ is made efficacious to salvation. But so long as he regards the cross as making its tenderest appeals to man, rather than to God, his belief is that it is man, and not God, who needs to be moved by that great sacrifice. We are at a loss to find any middle ground on which Christians can plant their faith between these opposing doctrinal theories. We know that the ambiguity of words and the modes of interpreting doctrinal formularies will cover much debatable ground. But when the question is concerning clear ideas, and intelligible propositions, we find it necessary to classify Christians under the one or the other category of Unitarians or Trinitarians. Without the least inclination to attach names to those who dislike to bear them, with sincere respect for those who think they stand on middle ground, and with a strong conviction that piety may thrive amid many different inclosures of faith, we nevertheless feel constrained to say that Unitarianism or Trinitarianism constitute the actual alternatives of religious opinion.

The Rev. Mr. Stearns of Cambridge Port, — a man whom we hold in profound regard and esteem for his excellence and purity of spirit, - in the discourse which he delivered this year before the Orthodox Pastoral Association, is reported by the New York Independent of June 3, as having advised his brethren to assume "a less repellent attitude toward our opponents of the Unitarian school." It is also said, that "he brought into distinct and grateful recognition the fact of which the fathers prophesied at the time of the separation, that some of the people and ministers are returning to the Orthodox faith." Now while we would gratefully reciprocate every kind and fraternal sentiment from that quarter, and do devoutly pray that the old acrimony of our strife may never be revived, we must plead our ignorance of any facts which indicate a return to Orthodoxy among our ministers or our people. The same implication is again conveyed in the same journal as warranted by the exercises at one of our conference meetings. The writer adds: "Already exchanges might take place between ministers of so-called

Unitarian churches, and those of Orthodox, with no compromise of the truth, or indorsement of error. God hasten it in his time!" Again we reciprocate the fraternal sentiment. But we are still troubled by misgivings. It would be painful indeed, if by and by these kind prognostics and promising signs should be recalled and denied, and we should be visited with a renewal of some old censures upon our use of ambiguous phraseology. May it not be that what our Orthodox brethren regard as tokens of some assimilation between us and them are to be explained by some more intelligible influences which have wrought upon either party respectively? Thus, our old controversy led us to advance many negative statements, and to bring forward our denials; a necessity which seemed to reduce our faith to its minimum. Calmer but as earnest times have brought out the positive force of those spiritual, evangelical views, which live as vigorously in our theology as in any other doctrinal system maintained throughout Christendom. At the same time our Orthodox brethren who had been driven from us in great part by their own depreciating and dreary representations of us as teachers of infidel or lifeless moral tenets, have learned that we never gave up the Gospel, and are many of them willing now to suppose that we never intended to give up any thing that we believe to be contained in the Gospel. The Orthodox claimed certain Scriptural terms and religious phraseology as exclusively their own, and resolved that such expressions should never be divorced from the ideas associated with them in their minds. For a time Unitarians gave over the use of such expressions, not because they for a moment yielded to the claim just alluded to, but because they wished to use expressions that would not keep alive erroneous conceptions. Now and recently the Orthodox see and hear that some among us are using what they think is their phraseology, and discussing some of their favorite themes somewhat after their style. It is evident that the facts which we have stated allow of inferences varying in depth and breadth according to the candor and fairness with which they are drawn, and the intelligence which is exercised about them. Our only anxiety is, that they may not be stretched beyond the truth in any case.

Western Unitarian Association. Among the new religious enterprises from which we hope for much good fruit in the growth of Christian institutions over our country, we have now to mention the establishment of a Western Unitarian Association. A Convention of Unitarian ministers and laymen was held at Cincinnati, from May 7th to May 11th, at which, after much discussion, a constitution was drawn up, and plans were arranged for the annual gathering of the representatives of our churches at the West. Considering the wide distances in space over which our brethren there have their fields of labor, and that the nearest route from Boston requires a journey of nearly a thousand miles, all reasonable expectations were fulfilled by the presence at Cincinnati of four Unitarian ministers from the East, and sixteen from that side of the mountains. Very earnest and spirited exercises marked the occasion. Conference and prayer meetings were held on the mornings during which the Convention was in session. Three discourses were delivered beside those preached at the usual Sunday services. The Lord's Supper was administered, and the bonds of Christian sympathy were strengthened by social intercourse. Without offering any thing especially exciting or brilliant to draw off attention from the calm and delib

erate wisdom which is most effective in such enterprises, the occasion met the wishes of our friends, and offers them a basis for hope. Our cause at the West presents to us an encouraging aspect. We have there several vigorous societies, no longer served by birds of passage from the East, but by men identified in their life's work with the regions and the inhabitants of our distant territory. The School at Meadville will supply from year to year the increasing demand which is sure to be made for new laborers. The noble church and the large and strong congregation at St. Louis is a monument of faithful, pastoral labor, and a token that equal devotion may look in other places for a similar reward. The flourishing society at Louisville, so fondly attached to its minister, is exerting a wide influence. The new church at Wheeling has a fair prospect of success. Detroit, Chicago, Geneva, and Galena are favored with the services of faithful ministers. cause at the West owes very much to the zeal and liberality and consistent efforts of Mr. Nahum Ward, of Marietta, Ohio. As one of the pioneers in his own region, a gentleman whose business relations have brought him into constant intercourse with a great variety of persons, and a most intelligent and warm-hearted Christian, strong in his Unitarian convictions, and equally urbane and decided in the expression of them, his influence has been very large. He has distributed tracts and books, has argued with opponents and strengthened friends, and, without confining his liberality to his own denomination, has always extended to its interests his best deeds. We have great hopes for the cause of liberal and enlightened religion at the West.

Our

Convention of Congregational Ministers of Massachusetts. This body, which still serves as the chief visible bond of union between the pastors and churches of the Congregational order in this Commonwealth, held its annual meeting, as usual, on the old "Election Day," Wednesday, May 26th, in the Supreme Court Room. Rev. Dr. Putnam, the Preacher for the year, officiated as Moderator. The usual reports of the Treasurer, Auditor, Central Committee, and Trustees of the Monis Fund, were presented and accepted. The Massachusetts Congregational Charitable Society, an incorporated institution whose benevolent object the relief of the widows and orphans of Congregational ministers is identical with the object of the Convention, holds in trust a fund of $7,000 belonging to the Convention, and has in its own treasury funds which raise the whole amount consecrated to this charity to one hundred and three thousand dollars. The Rev. Mr. Trask of Fitchburg, in behalf of a committee, presented a report on the use of tobacco. The matter, not falling strictly within the purposes and scope of the Convention, did not detain the interest of the members, and was disposed of by a recommitment. The Rev. Dr. Todd of Pittsfield was elected as Second Preacher for the next year. It was announced on the next day, after the sermon, that the Rev. Mr. Hooker, of Falmouth, who stood as First Preacher for the next year, had declined the appointment. Dr. Todd, therefore, accedes to that office, and the Central Committee were charged with providing a substitute if any emergency should arise. Thanks were voted to Rev. Dr. Lowell on his resignation of the place which he had so faithfully filled, for forty years, on the Central Committee.

The Convention Sermon was preached in Brattle Street Church on Thursday, by Rev. Dr. Putnam. Text, Romans ii. 15. Subject, Conscience. The collection amounted to $334.14.

The Sunday School Society. The twenty-fifth anniversary of this society was celebrated on Wednesday evening, May 26th, in the Federal Street Church; Hon. Stephen C. Phillips, President, in the chair. The Rev. Dr. Thompson of Barre opened the exercises with prayer. A juvenile choir contributed most appropriate aid to the services. The Rev. S. H. Winkley, the Secretary, read the Annual Report. The basis of this document was a statistical summary of the rise, growth, and number of the Sunday schools connected with our denomination, and its spirit and advice were well suited to infuse new zeal into the enterprise. Remarks were then offered by the President, by Rev. A. R. Pope of Somerville, Rev. O. C. Everett of Charlestown, Rev. John Cordner of Montreal, His Excellency Governor Boutwell, Rev. F. W. Holland of East Cambridge, Rev. A. P. Peabody of Portsmouth, and Hon. John C. Park of Boston. Mr. Peabody paid a most touching tribute though at a severe trial of his own feelings, which nearly choked his utterance to the eminent Christian virtues of his late parishioner, Deacon John W. Foster, probably the most successful and devoted of Sunday school superintendents.

Children's Mission. The third anniversary of this modest agency of Christian benevolence was held in the Bulfinch Street Church, on Thursday afternoon, May 27th, Manlius S. Clarke, the President, in the chair. Prayer was offered by the Rev. Moses G. Thomas of New Bedford. The Treasurer, Benjamin H. Greene, and the Secretary, George Merrill, read their respective reports, and brief addresses were made by the following gentlemen: Rev. R. C. Waterston, Rev. F. T. Gray, Rev. C. F. Barnard, and Rev. S. H. Winkley, of Boston, Rev. Ralph Sanger of Dover, and Rev. Mr. Orrell of Providence, R. I.

The Collation. This festival, provided by the Unitarian laity of Boston for the social enjoyment of their guests during Anniversay Week, was held at Assembly Hall, on Tuesday afternoon, May 25th. Nearly, if not quite, one thousand persons, more than half of them women, were seated at the tables, and they were welcomed by Deacon Clement Willis, Chairman of the Committee of Arrangements. Deacon Samuel Greele presided on the occasion. A blessing was asked by Rev. S. K. Lothrop, and thanks were returned by Rev. Dr. Kendall of Plymouth. The spirit of this festival was most admirably caught and communicated by Deacon Greele, who presided to the acceptance of all, and by most felicitous remarks, from time to time, called out the following gentlemen to address the guests: His Excellency Governor Boutwell, Rev. T. S. King, Hon. John C. Park, Rev. W. Mountford, Rev. W. G. Heyer, Rev. John Cordner, Hon. D. A. White, Rev. W. R. Alger, Rev. Mr. Taylor, Hon. James Savage, Deacon Willis, and Rev. Henry Giles. Amid the happy sensations which attended the close of these festivities, arrangements were made for their renewal next year.

This Soci

Society for the Relief of Aged and Destitute Clergymen. ety is slowly accumulating the means which will enable its treasury from year to year to contribute sums, small it may be in amount, but still of a value most gratefully appreciated, to the disabled and dependent brethren of our denomination. Donations are from time to time acknowledged by the Treasurer, and, in view of the many appeals for equally worthy objects which are made in our community, there is rea