God, to ask pardon of the man whom he was now condemning to the fire. Servetus, therefore, when pressed by Farel to recant, only called in broken ejaculations on the name of God. Coming near to the fatal pile, he fell upon the ground in prayer; then rising advanced to the stake, where he was bound with a rope round the neck and a chain round the body. The manuscript copy of his "Restoration of Christianity' which he had years before sent to Calvin for criticism, and which Calvin had unjustifiably kept, refusing to return it, was fastened to the wretched victim's thigh to perish with him. The first rush of flames wrung from the doomed man a terrible cry; but after that he asked pardon for his faults, invoked God, but would not acknowledge the "Son of God save in the man Jesus." These are the words of Bishop Farel in a letter afterwards written to Ambrose Blaurer: "The torture of the sufferer was terrible, and bystanders in pity fetched more and dryer wood as the pile had been purposely of green wood." And "so died in advance of his age one of the gifted Sons of God."

The influence of Servetus's writings instead of being crushed, was only in creased by the publicity and cruelty of his death; and, in secret, the reasonable ness of his views, the purity of his faith, and of his life, and his noble spirit of toleration, worked upon many minds, in spite of Calvin's declaration that "when Servetus and his like presumed to meddle with the mysteries of religion, it is as if swine came thrusting their snouts into atreasury of sacred things."

In Italy especially, the writings of Servetus were read and discussed among thinkers, at Vicenza, Siena, Padua, etc. Many writers took up the cause of the dead martyr. Martin Cellarius, who was at Geneva at the time, has the honor of being Calvin's strongest opponent through the trial of Servetus. Minus Celsus, of Siena, declared that the constancy of Servetus in the fire induced many to go over to his opinions. The Dutch Anabaptist, David Joris, said that Servetus was a pious man, and that if all who differed, as he did, (from Cal

vin) in religious views, were to be put to death, the world would be turned into a sea of blood.

FAUSTO SOZZINI, 1539-1604.

Born at Siena, Tuscany. Educated at home. Traveled in Europe till 1576, when settled at Basel. Went to Transylvania, 1578. Settled at Cracow, Poland, 1579. Driven by a mob from Cracow, 1598. Died in seclusion at Luslawice.*

Although Fausto's uncle Lelio was the first to advance the views, afterward known as Socinianism, yet the bolder and more logical nephew who succeeded him laid the real foundation of the system.

The uncle Lelio was timid and inclined to accept dim explanations of dogma for the sake of peace and quiet. Fausto was more definite in his views. Lelio submitted to the doctrine

of the atonement, but Fausto utterly demolishes any idea of vicarious satisfaction. To him, Jesus came to reconcile not God to men, but men to God.

Lelio though denying the trinity did But Fausto so in an equivocal way. Sozzini demonstrates plainly that the trinity is contrary at once to Scripture and to reason, and in this he follows Servetus. But, having the qualities of a statesman and lawyer, and none of the poetical mysticism of Servetus, he brings his opinions into a practicable system, and so establishes a school of thought, which Servetus could never do; and yet Fausto Sozzini in many points was far less clear-sighted and advanced in thought than the ill-fated Servetus. For instance, he held that the soul was "mortal in its nature, and only acquires immortality by the power of the Holy Spirit effecting in us through faith a new creature." He held also to the invocation of Christ with the title of God. In 1574, Fausto Sozzini took up his residence at Basel, where he remained several years in intercourse with the leading advanced thinkers of the day. In 1578, he was called to Transylvania by Biandrata (Georgio Biandrata Saluzzo,

Important works: "De Auctoritate S. Scripturæ."

English translation by Edward Combe. 17:1. Racovian Catechism." translated by Rees. 18 8 (Sozzini probaby only planned this work which was finished by Schmalz.) Best edition of all Sozzini's miscella neous writings published by F. Kuyper, Amsterdam. 2 vols., 1668.

1515) to defend the usage of the invo cation of Christ in prayer which was being attacked by Bishop Ferencz David. It is generally believed that it was during the discussion that followed between Sozzini and David that the word Unitarii was first used to designate a certain party of the Reformers. It is more probable, however, that it was during the discussion between David and Melius, at the synod of 1568 at Weis. semburg, ten years before, for Petri Bod, the historian of the Unitarians of Transylvania, states that from the union of the reformed of all parties at this synod they were called Uniti or Unitarii. Rev. Alex. Gordon, however, points out that in the records of the consistory at Kolozsvar the word Unitarius does not occur till the year 1637.* In 1638, it became the legal and official designation, and has ever since remained so. In its origin, therefore, the name Unitarian had more than an anti-trinitarian significa tion, it meant the union of parties in a common spirit of reform.

Sozzini was unsuccessful in his attempts to change the opinions of the Bishop David, who had boldly preached from his pulpit at Kolozsvar that there was no more authority for invoking the name of Christ in prayer than there was for calling upon the virgin mother, and the poor Bishop was summoned before a general assembly of the states at Thorda, and after long delays died in prison before final sentence had been pronounced. The churches of Transylvania still retain and honor the memory of Bishop David.

Sozzini seems to have aided in this persecution of David, at least by his expressed opinions. He appears to have let fall no word of sympathy or kindness for the aged bishop; his expressions are cold and cautious. There seems to have been nothing of the noble enthusiast about him. Neither, on the other hand, does he ever, like Servetus, use obnoxious language. Admirable as such restraint may be, human nature sooner sympathizes with the warm-hearted enthusiast who forgets the etiquette of language, than with the careful diplo

Unitarian Review, October, 1879.

matist whose sympathies never burst the bounds of dry civility. But Sozzini was needed with his cold judgment to organize the scattered party and lift it into a position of respectability and credit. He married into one of the highest Polish families, and his position thus helped to draw converts from the more influential class of society. He had the gift of assimilating differences of opinion, and so drew into one party Ebionites, Photinians, Farnoveans, Servetians, under the name of Socinians. Sozzini himself was persecuted towards the end of his career, and finally finding an asylum in the house of Abraham Blouski at Luslawice, he remained in much seclusion till his death, 1604. His last hours had been occupied in revising or re-writing a catechism of the churches of Poland. After his death, Schmalz completed the work, the first edition of which was published in 1605, in Polish language; and this represents what was Socinianism as its founder left it. A Latin edition was published in 1609, at Racow, Poland, and dedicated to James I. of England. From its place of publication it took the name "Racovian Catechism," by which it has since been known. It is interesting, because we learn from it the tenets of original Socinianism, and also because it attracted so much attention at the time that the British houses of Parliament passed a resolution ordering all copies to be publicly burnt. Later, in 1652, another edition appearing, Parliament again ordered it to be burnt.*

But an English translation of this Racovian Catechism immediately appeared, printed in Amsterdam, thought to have been translated by John Biddle, and it was widely circulated.

Socinianism, as expressed in this Racovian Catechism, expresses belief that right reason is necessary to understand the Scriptures; but, that given right reason, the Scriptures alone are sufficient in themselves, without church or tradition, to secure salvation; that God is one person only; that Christ was a very man; that man has free-will; and that there is no Scripture author

*Wallace's "Anti-trinitarian Biog," vol. III. p. 492.

ity for the doctrine of original sin. The sacrament is simply a commemoration of the love of Christ and nothing more. In these opinions Socinianism had its force, and in its spirit of toleration which looked towards an eventual universal church embracing all Christians. But the weakness of Socinianism and the cause of its final entire disappearance may be found in such tenets as the following, also stated fully in this Racovian Catechism: Belief in the salvation of only such as have faith in Christ, that is, that the soul is mortal and only becomes immortal by special grace through faith; in complete immersion in baptism, and in the necessity of baptism, and in the denial of baptism to infants; the belief that no Christian can hold any civil office which involves complicity with bloodshed, nor can appeal to the civil law for redress of private grievance. This last tenet was so impracticable that it prevented to a very large extent the spread of Socinianism.

But the liberal ideas of Socinianism, its belief in man's free will, in the unipersonality of God, in the final authority of right human reason,-these ideas were seized upon by very many. FREDERICK B. MOTT.

Salem, Mass. LIBERAL CHRISTIANITY IN EUROPE TO-DAY.

The Year Book for 1889, published by the American Unitarian Association, contains the following information regarding the present condition of Liberal Christianity on the continent of Europe, which will be of especial interest in connection with Mr. Mott's article:

The number of Unitarian churches in Hungary is 110, including that recently formed at Buda-Pesth, the total number of

registered Unitarians in the country being over 57,000. There are under Bishop Joseph Ferencz eight Rural Deans, and an Ecclesiastical Council of 350 members. The higher education is provided for by the College at Klausenburg, founded by Prince John Sigismund about 1569, and the middle schools at Thorda and Szekely-Keresztur. The present Rector of the Klausenburg College is Professor John Kovács. There are also five theological professors, nine ordinary professors, and about an equal number of assistant professors and teachers.

Liberal thought in religion, outside of the United States, the British Empire, and Hungary, seldom takes the Unitarian name; but organizations in substantial agreement with the Unitarian faith are to be found in several other countries. Out of 225 Protestant churches in Austria, a considerable number are liberal in their theology. In Germany, the Protestant Verein (Protestant Union), a Liberal Christian organization, numbers some forty branches and about 27,000 members; it supports two missionaries in Japan. The Free Congregations, now in a declining condition, are more like Free Union of Holland counts 13,000 members, Religious Associations. The Protestant and is very flourishing. In France, a minority of the Protestants, not easily estimated, hold Unitarian views. In Spain, the Spanish Evangelical Church sets up no theological test, and includes liberal congregations. In Sweden, the Sanningsökaren (Truth-seeker) is the organ of the Liberals, who mostly retain their membership in the State Church, and there are several societies similar to the Protestant Unions. Switzerland has a Free Christian Association, which is active in the Protestant cantons. Professor D. Beisso in Rome, and Mons. J. Hocart in Brussels, hold regular religious services of a Unitarian type.

THE FIRST UNITARIAN CHURCH, CHICAGO.

ITS EARLY HISTORY.

In a preceeding article a sketch has been given of Chicago in its early days, and of the sowing here of the first seeds of the Unitarian thought by such men as Dr. Follen, Mr. Huntoon, Dr. Hosmer, Rev. Crawford Nightingale, Dr. Eliot, and others. Up to 1839, however, everything was tentative and uncertain, although a Unitarian Church had been organized. But in the autumn of that year came Rev. Joseph Harrington, the man who really put the Society upon its feet for the first time. He had graduated from Harvard College six years previously, had spent part of the intervening time as a school teacher, and part in the study of theology under the direction of Rev. George Putnam, of Roxbury, and, directly from the Theological School, he was sent by the American Unitarian Association to Chicago.

He arrived here some time in October. Mr. Samuel Clarke, who came with him, thinks the day of the arrival was the 9th of October, and if he is right, Mr. Harrington preached his first sermon here October 13th, but another well remembered circumstance makes it seem almost certain that the arrival and the preaching were two weeks later. It is well remembered that at Mr. Harring. ton's first service, in the Saloon building, there were but ten persons present, and the reason for this was that there had been a large fire the evening before. Most of the Society at that time were young men, and these all belonged to the fire company, and having undergone great exertions, working late into the night on Saturday, they had an excuse for not going to church that would be valid even in our time. That fire occurred Saturday, October 26, and this seems to fix the date of Mr. Harrington's first preaching. (In this same fire perished all the records of our society up to that date.) He preached all winter to rapidly increasing audiences, and in the spring of 1840 went back to Boston, was ordained minister, and returned to Chicago in October, with about twenty-five hundred dollars to build a church.

A lot was bought for five hundred dollars on the north side of Washington street, between Clark and Dearborn, on the site now occupied by the United States Express office building; an additional two thousand for the church was raised in Chicago, and at a meeting on the 14th of October, it was "Resolved, that the Trustees of this Society be authorized to select a plan and make such arrangements as they may deem proper for the erection of a Church for this Society, provided the cost shall not exceed twenty-five hundred dollars." By the 26th of October the contract had been let to Mr. Lloyd, to build the church complete, for twenty-four hundred and seventy-eight dollars.

During the winter of 1840-41, the Church was finished, and was dedicated May 3d, 1841, proving, as is usual in such cases, much more expensive than at first estimated, the total cost of

the Church and lot amounting to something more than four thousand dollars.

Mr. Harrington continued to be minister till the spring of 1844, when he went East upon a visit, and sent back his letter of resignation. But he had done his work here, leaving the Society with a neat, commodious church building, prosperous, united, and out of debt. Meanwhile, he had preached the first Unitarian sermon ever preached in our sister city of Milwaukee, thus initiating the movement that resulted in the Unitarian church there; he had founded the church at Rockford, Illinois, and had preached acceptably at many other places.

From here he went to Hartford, Connecticut, and a few years after, feeling again the spirit of the pioneer, he went by way of Panama to San Francisco, where he died about six weeks after his arrival, having preached, I think, but twice; died of the Panama fever.

After the departure of Mr. Harrington, the Society was three years without a pastor, being ministered to by a succession of most excellent preachers, paid in part, at least, by the American Unitarian Association. It was at this time that the Rev. James Freeman Clarke came occasionally from Louisville, and Dr. Eliot, from St. Louis; the Rev. William P. Huntington was here for a time; Rev. William Lord; the brilliant but erratic Henry Giles; the Rev. Mr. Ripley; (John Pierrpont, says one authority;) and, least among them, and in some respects, greatest of all, the "man in earnest," the Rev. Mr. Conant, of Geneva.

By the way, it is said that Mr. Conant became a Unitarian because of a tract that he carried away from the drug store of the Clarke Brothers at about the time of the organization of this Society. Whether the tract was given him directly, with an exhortation to read it, or whether wrapped around some purchase of his in order that he might read it, I have not learned, but in either case we may be sure that it was an intentional act on the part of one of the proprietors of that famous drug store.

In February, 1847, the Rev. William

Adam, an Englishman, who had been, I think, a missionary in India, and had traveled almost entirely around the world, was called to the pastorate of the Society, entered upon his duties in the following June, and remained about two years. An eccentric man, not very sweet tempered, he was not greatly beloved, but he filled the place and held the Society together.

Then in 1849 began the ministry of Rev. Rush Shippen, whose pastorate I believe was the longest, and in many respects the best, the Society has known. Mr. Shippen preached from October 1849, to April 1850, as merely supplying the pulpit, when, at a meeting on the evening of April 12, 1850, he was invited to become a permanent pastor, at the rate of seven hundred dollars per annum, "with such additional sums as our means will allow."

The further story of Mr. Shippen's ministry here I wish to give mainly in the words of another, who came upon the scene in 1853. He says:

"The first Sunday morning found me in a friendly pew in the little old First Unitarian Church on Washington Street, listening to the deep vibrating tones of Rev. Rush Shippen, then in the fourth year of his ministry. He had come hither a lad of twenty-one, fresh from Meadville, with all the generous enthu siasm and hopeful courage of youth, to speak the freer word and preach the more cheery Gospel in this distant outpost of liberal faith.

The church had been started in 1836 by a few young men who were interested in liberal thought. Among the survivors are H. G. Loomis, Arthur G. Burley, Stephen F. Gale, Joseph Gray, N. Goold, J. N. Balastier, S. C. Clarke, and Abram Clarke; and among those who have passed away were E. L. Tinkham, Wm. H. Larabee, C. L. Harmon, Azel Peck, and Wm. Clarke." (This was written in 1884.)

"Mr. Peck, though probably less known now than many of his cotemporaries, deserves kindly remembrance by his public benefactions. A mechanic, a modest citizen of simple ways of life, he had amassed what was esteemed a

competence forty-one years ago, the bulk of which, consisting of real estate in the West Division, he bequeathed at his death in 1849, subject to a life interest for his widow, to the First Unitarian Church and the Mechanics' Institute, in equal shares.

It is worthy of note in this connection, that of the very, very few public benefactors which this city has known, three,-Peck, Burr and Bates,- were Unitarians. To Jonathan Burr the city owes the Home for the Friendless, and the Burr mission; to Eli Bates his noble bequest for the Industrial School, for the Lincoln Monument in Lincoln Park, and for the completion of the towers of Unity Church.

Chicago had, in 1853, a population, according to the encyclopedia, of 60,652, and though doubling its population every four years, it had still the appearance of an overgrown village. Its houses were nearly all of wood, its sidewalks plank, and its streets of mud, unfathomed in damp weather. The churches were not out of keeping with the general village look.

Our church was a plain, squatty brown structure, with Grecian columns, apparently borrowed for thirty or sixty days from some piney Parthenon. It was a frame building, you went down one step into the yard, and down another into the church, which was pervaded by a dim, but not religious, light. It had only its auditorium, which was heated by large stoves, and ventilated by the grace of God and poor joiner's work. It had not even a coal bin inside its walls. It was adapted only to the more formal gatherings, and could not be the home and center of the social life of its congregations.

The sewing circles, sociables and other informal meetings were held in private houses, and the dwellings of Chicago in that day were still rural in size and appointments. But each knew all, hospitality if simple was sincere, the young were cared for, the old cheered. The winter months were enlivened by many social gatherings at hospitable firesides. The modern club was not yet, and the inventor of 'pa