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LONDON THEOPHILUS LINDSEY THE LINDSEY PRESS 5 ESSEX STREET, STRAND, , W.C. 2 PREFACE THEUnitarian Teachers whose work is described in following pages are of interest not only for their place in the history of the religious movement known :-&S Unitarian, but also for their place in the history of ' ,g&li.giousthought in and America. The method of treatment has been adopted after afeful consideration, and tested by the interest it -ir&sed when the material appeared in the form of a ,H, , -se* of leaflets. In each case a brief biography is &ven, followed by selected extracts illustrating the contribution made to thought and work. The writers %i~@onsiblefor the biographical notes and selections are

.t&&e:.o the Rev. W. Copeland Bowie, DmDmjof London, for William Ellery Charming; Miss Clephan, of uicester, for Ralph Waldo Emerson; the Rev. J. M. -&gmell, of Lewes, for James Drummond ;the Rev. V. D. B.A., of Bournemouth, for , , and John Hamilton Thorn; Mrs. Evelegh, of London, for Charles Beard ; the Rev. A. Hall, MaAmJ B*D*jof Sheffield, for Richard Acland Armstrong and Brooke Herford; the Rev. W. C. Hall, M.A., of Todmorden, for Theodore Parker; Mrs. Alfred Osler, of Birmingham, for Henry William Crosskey; the Rev. A. E. Parry, of , for Henry Wadsworth Jdongfellow; the Rev. W. G. Tarran t, B. A., of London, for ; the Rev. J. H. Weatherall, M.A., of :London, for Stopford Brooke and Theophilus Lindsey. For the portraits recourse has been made to the best sources available; some of these are in the possession of the British and Foreign Unitarian Association, Essex Hall, London : for others acknowledgments -are due for permission courteously given.

ESSEXHALL, ESSEXSTREET, Printet1 in Great Britain by LONDON,W.C. 2. Epsorm & Co., Lru,, HULL MAY, 1923. iii CONTENTS PAGE

THE~PHILUSLINDSEY (1723-8808) a W I

The Centre of his Preaching W W 4 The Bible knows no Trinity S W W 4 no new Invention . 5 Why he left the Church . . m W W 6

Veracity and the Prayer Book W a 6

Heretics . . W . m m W W W W 7

Conscience's first Thoughts are best W W 8

HOWto spend Sunday . . W a m 4 8

JOSEPH PRIESTLEY(I 733-1 804) . . a . W 10 Principles and Maxims . . m m a 13 Testimonies to Priestley . . a 15 WILLIAMELLERY CHANMNG (1780-1842) . 19 Religion . . 6 a . . . a . . 21 Freedom a ... . • . @ . W 22 Reason . . . W W . . 4 W W 22 Union with God . S m 23 Spiritual Progress W . W . m 23 Unity in Nature . . W • W a 24 Dignity of Man . , . m W W W 24 The Immortal Life . . a W W W 25

JOHN JAMES TAYLER(I 797-1869)

Abiding Life in God • The Call to Higher Things Spiritual Sympathy . . The Mind of Christ . . W The Inward Light . a The Christian Church True Religion . . . m PAGE PAGE THEODOREPARKER (1810-1 860) . The Man Education • ,* 37 Soul of . The Lesson of Life . . . . . 38 Religion . . . . Liberty 39 God The Ideal and the Real . 40 The Permanence of Christianity Daily Religion • The " Oversoul " • . m 40 . Liberty . . . . Jesus Christ . • . 41 . Jesus our Brother Hope and Faith . • • 42 . The True Christian Church The Church the World needs .

J AMES MARTINEAU ( 1 805--1900) m 43 Revelation . a . • 45 ANNA SWANWICK(1813-1899) . . . 73 Scripture • • 46 International Peace . . . • 75 Divine Guidance • . 47 Fundamental Truth of Religion . . 77 Life Immortal . 48 Enfranchisement of Women 78 TheWayofLife 49 True Education . 79 Rest in the Lord • • 49 Immortality . • • 79

HENRYWILLIAM CROSSKEY (1826-1893) 81 HENRYWADSWORTH LONGFELLOW (1807-1882) 5 I Catholicity . • . • • 84 The Life more than the Creed . • 53 Redemption . • 85 The Divine Creed . .m . 54 Science and Faith . m 86 Character Building • • 55 The Ideal Church . • 87 Immortality . • • • 56 . . Facing Death . . 88

JOHN HAMILTONTHOM (1808-1894) . 57 CHARLES BEARD(1827-1888) • • 90 The Universal Christ • God our Father . • . 59 . 93 Saints and Heretics • Thespiritof Life . • S 60 . 94 The Way of Obedience ,. . 61 The Patience of God 95 The Eternal Quest Conflict with Evil m 62 . . 95 The Kingdom of God • 96 The Works of Faith • . 63 The Life to come • The Heavenly Life . • . . 64 97 PAGE BROOKEHERFORD (I 830-1903) . Reality of the Unseen . • Unitarian Verities . • •

Revealers of God • • • Man's Spiritual Nature .

Moral Consciousness m The Perseverance of Sinners Righteousness a Direction .

STOPFORDAUGUSTUS BROOSE (1832-1916) 106 Put Thought into Form • • • 108 THEOPHILUS LINDSEY Two Ways • • • • • . . 109 The Search for Beauty • • • • • 110 Theophilus Lindsey is an important Casting off . • • • • • • 111 man in the religious history of land, A Faith without Miracle • • m 112 for he is the father of Unitarian Church- JAMES DRUMMOND(1835-1918) . • . • 114 life. The Fatherhood of God • m • 116 He was born at Middlewich on 20th The Great Commandments • • . . 117

The Essence of Christianity • • a 118 June, 1723, and was educated at Leeds The Word of God . • • • • • 119 ram mar School, and St. John's Col- Liberal Christianity • • • • • 120 lege, Cambridge. He was ordained in A Prayer • . • • • • . 121 the Church of England, and held various RICHARDACLAND ARMSTRONG (I 843-1905) . 122 charges. God in Nature . • • • • . • 125 he last was at Catterick in York- God Everywhere . • • 125 . . . shire; and here some earlier-felt diffi- The Basis of Theism . • 126 Moralityand Evil . • • • 127 culties revived in him about the doc- Gospel Interpretation • . • • 128 trines embedded in the Prayer-Book, Jesus • . • • • • • • 128 and particularly about the Trinity. He Humanity and Patriotism • • • 129 became convinced that this doctrine was no part of genuine Christianity. UNITARIAN TEACHERS THEOPHILUS LINDSEY Other Anglicans at this time were feel- scribed for their opinions and deserted ing fettered by the compulsion to use by all others. He disliked controversy, the prayer-~obkas it stood. Lindsey and kept it out of the pulpit. joined with zoo others in a petition- to He wrote several pieces. Best known Parliament for relief. The petitioners is his Apology. It is a lucid accaunt of were refused. This was in 1773. Lind- his reasons for leaving the Church of sey was a poor man, and he was fifty England. years old. But he resigned his living Not all Unitarians did, or do, approve and cast himself on Providence. of Lindsey. They hoped, and some He came to London. A few months still hope, that the English Church later he was able, with the help of might reform itself from within, and friends, to open a chapel in Essex Street, make a home for all the sects. But off the Strand. He ministered there for while reform tarries, piety suffers. It twenty years. He retired in 1793. On is the merit of Lindsey that he saw that 3rd November, 1808, he died. The the significance of a liberal Christianity, Trust of the Cha~elstill survives in of a Modernist Theology, is at the Essex Church, ~ottin~Hill Gate, built prayer-desk. A truer theology is a truer way of praying; a closer grasp of Lindsey's character was a mixture of reality. meekness and moral courage. The Was Lindsey a Christian ? His Chapel kacrifice of his living shows his -bravery. was a Christian Chapel in the sense of So does the opening of his Chapel, for recognizing Jesus as the supreme revela- till 1813 it was a penal offence to be a - - tion of the heart of God. But he be- Unitarian. He was a devoted pastor. lieved it was Christian in a still deeper At Catterick he held a Sunday School, sense, in that its adoration and petitions years before the general movement. In were directed where Jesus directed his; London he visited in prison men pro- to the God and Father of all mankind. UNITARIAN, TEACHERS THEOPHILUS LINDSEY TEACHINGS OF LINDSEY point, whether there be one God or THE CENTRE OF HIS PREACHING Gore, to be settled so as to leave no room for doubt or uncertainty. And in- "I was led continually to point out to deed, an unprejudiced person, of ordin- you that religion lay not in outward ary understanding, that took that book ibrms and ordinances, even of God's in hand, would never apprehend that own appointment, though they be helps - - it was designed to teach him to philo- to it; but in an entire conversion and sophize and make distinctions about devotedness of the heart to God, influ- some unknown essence or substance of encing to sobriety, chastity, brotherly God, and three persons in that essence, love, -kindness, integrity, in all your equally God, and equally to be wor- conversation; to do everything out of a shipped, and yet all three but one God. - sense of duty to God ever present with He would see that there was but One and supporting us in life . . . and that God."

this inward sense of God carried along- with you into vourd daily life and labours, NO NEW would sanctify them all to you, pre- UNITARIANISM INVENTION serve you innocent and holy, sweeten The Unitarian doctrine therefore is the unavoidable toils and cares of the no novelty; namely, that religious wor- -present life, and enable you to resign it ship is to be addressed onlv to the One 9 9 with joy and in peace.. true God, the Father. For it was the doctrine our blessed THE BIBLE KNOWS NO TRINITY Saviour taught and always practised,

c' In the Bible, which contains an and his apostles- after him-; and it was authentic. . account of the Divine inter- also the universal practice of the posltlons and communications to men, Christian Church, with little or no one would naturally expect the great variation, for the first three centuries." UNITARIAN TEACHERS THEOPHILUS LINDSEY

WHY HE LEFT THE CHURCH this rule and example of Holy Scripture- ''It appeared to me a blameable There are also many which are not so, duplicity, that whilst I was praying to particularly in the Litany, which are the one God the Father, the people that immediately directed to Christ, and not heard me were led by the language I to God. I cannot approve, or offer up used, to address themselves to two other such prayers myself, or authorize them persons or distlnctd Intelligent**. agents. . to be offered up by another for me. . . . -- . As one great design of our Saviour's I cannot therefore continue in the use mission was to promote the knowledge of such forms of worship which I believe and worship of the Father, the onIy to be sinful, without the guilt of con- true God. . . . I could not think it tinual insincerity before God, and en- allowable or lawful for me, on any dangering the loss of his favour for ever." imagined prospect of doing good, to be - HERETICS instrumental in carrying on a worship, which I believed directly contrary to ''But whoever reads the annals of the mind of Christ, and condemned ecclesiastical history with an impartial by him." eye, and will not suffer himself to be governed by names and sounds, will soon perceive, that from the days of VERACITY AND THE PRAYER BOOK - Constantine to the present times, those Our blessed,Saviour always offered called heretics by their adversaries, up prayer himself to God, his Father have generally been the honest few, who and our Father, his God and our God have ventured to search the holy (John xx. 17), and he also enjoined us scriptures for themselves, and openly to to pray to the Father only (Luke xi. 2). profess the truth of God which they Many of the prayers in. the Liturgy are there learned, in opposition to popular truly excellent, and quite agreeable to error ." UNITARIAN TEACHERS THEOPHILUS LINDSEY

are ways of passing this holy day, in

- "I did not enough reflect, that when walking out and contemplating the unlawful compliances of any sort are works -of God, in pleasing charitable required, the first dictates of conscience, offices to our neighbours, and in inno- which are generally the rightest, are to cent, useful conversation, which will be attended to, and that the plain road cheer and refresh both mind and body, of duty and uprightness will always be far beyond those noisy and riotous found to lead to the truest good in the games,- always accompanied with pro- end, because it is that which is chalked fane oaths, and generally ending in the out by God himself." alehouse or worse."

HOW TO SPEND SUNDAY "As many of each family as can be alIowed to attend the public worship of the great Creator and 'heavenly ~aher, and to be mindful afterwards of a suit- able employment of your time at home. For the spending one part of this sacred day in unnecessary worldly cares, or in sports and diversions, tends to efface every serious impression made on the mind on the other part, and by degrees leads to spending the whole of it in the same ungodly sort. Not that the ser- vice of God is to make us morose, or uncheerful at this or at any time. There JOSEPH PRIESTLEY Joseph Priestley, a man of singular purity of character, mental activity, and religious zeal, attained celebrity alike in theology and science. Profoundly believing in truth, he not only pursued it unweariedly for himself, but sought to impart it far and wide. His writings, scientific, philosophical, historical, edu- cational, political, religious, and theo- logical, were extremely numerous, and, in their day, influential. Statues of him stand in central positions in Birm- ingham and Leeds. Another occupies the place of honour over the entrance of the Institute of Chemistry of Great Britain and Ireland, Keppel Street, Russell Square, London. JOSEPH PR IESTLEY He was born March 13th, 1733, at Fieldhead, near Leeds, of a family of JOSE.PH PRIESTLEY woollen clothmakers and dressers. His mother, a devout woman, died in his childhood. His father also had a-strong sense of religion; and both at home and later, when Joseph went to live with an aunt, his mind was deeply imbued with " piety without bigotry." In 1752, already a master of classical and oriental languages, he entered a training Academy at Daventry, and shared keenly in the doctrinal and philosophical debates which were en- couraged there, his mind steadily mov- ing away from the Calvinistic ideas amid which he had been brought up. In 1755, though afflicted with a painful stammer, he entered the ministry at Needham, Suffolk, whence he removed to Nantwich in 1758. Three vears later he became lecturer at warrington Academy. His subjects included lan- guages, politics, and history, and his zeal for civil liberty proved as earnest as his desire for religious freedom. His published works now began to attract notice, and the University of Edinburgh conferred on him the degree of LL.D. pue '31asAa~4~aqg 30 paau ur pu~~sI ,, alqeuosval e 3eyt 1 uo qoo~~noS y pue suor~~rn lanr3aga pue Aln~

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" If I be in company with truth and man's own conscience ! Every cause of good sense, I always think myself in unpleasing contention would then be good company, whosoever else may be removed, and one of the most popular of the same party." objections to Christianity would be removed with it, namely, the want of "To think with freedom; to speak and harmony among Christians." write with boldness; to suffer in a good cause with patience; to begin with "The time will come when the cloud caution, to proceed with vigour." which for the present prevents us from distinguishing our friends and our foes, "The most fearless integrity, and the will be dispersed, even in that day in truest simplicity of language, become which the secrets of all hearts will be Christians, who - wish to know and to disclosed to the view of all. In the propagate the truth. Certainly if men meantime, let us think as favourably be deceived they are not instructed. All as possible of all men, our particular that we can gain by ambiguous language opponents not excepted; and-therefore is to make our hearers imagine that we be careful to conduct all hostility, with think as they do. But this is so far the pleasing- prospect that one day it from disposing them to change their will give place to the most perfect opinions, or to lay aside their prejudices, amity." that it can only tend to confirm-them." TESTIMONIES TO PRIESTLEY

"How glorious it would be to the heads At the unveiling- of the statue of Priestley at Birmingham in I 874, Prof. of any establishment to require nothing- of the members of it besides the pro- T. H. Huxley said:- - - fession of our common Christianity, and " The unspotted purity of Priest- to leave all particular opinions to everv ley's life, the strictness of his perform- UNITARIAN TEACHERS JOSEPH PRIESTLEY ance of every duty, the unostentatious other than better than the eighteenth, and deep-seated piety which breathes it is to him and to such men as he, that through all his correspondence, are i.n we owe the change." themselves a sufficient refutation of the Many years earlier, James Martineau hypothesis, invented by bigots to cover had said:- uncharitableness, that such opinions as " Were we to designate Dr. Priestley his must arise from moral defects. . . . in one word, that word would be '' If we ask what is the deeper mean- truth '; it would correctly describe the ing of all these changes since the employment of his intellect, the essential eighteenth century, I think there can feeling of his heart, the first axiom of his be but one reply. They mean that morality, and even the impression of his reason has asserted and exercised her outward deportment. . . . That there is prlmacy over all provinces ot human such a thing as truth, that it is not activitvd ; that ecclesiastical authority -placed beyond the reach of human has been relegated to its proper place; understanding, and that, when found, that the good-of the has been it is necessarily a pure good, were the finally recognized as the end of govern- principles of his faith; principles which ment, and the complete re~~onsibilitvd of he did not promulgate in their general government to the people as its means; form, and then reject in their applica- and that the dependence of natural tions, but carried out, boldly and phenomena in general, on the laws of without reserve, into every topic which - action of what we call matter, has be- invited his research." come an axiom. And in like manner Henry W. " But it was to -bring these things Crosskey said :- about, and to enforce the recognition of '' Behold this holv- saint of God these truths, that Joseph Priestley -Priestley. Simple-minded, simple- laboured. If the nineteenth century is hearted, patient ii tribulation; quietly UNITARIAN TEACHERS seeking truth as the business of his days; never desiring revenge for cruel wrongs; in poverty content, and thank- ful for blessings vouchsafed, however humble; unostentatiously making dis- coveries which have quickened the intellectual life of the world; refusing to dwell at pleasant ease with his own favourite studies,. because he believed that his duty called him to expose error and overthrow superstition; loving mercy, doing justly, and walking humb- ly with his God, Priestley finally passed away from the earth, with an absolute confidence that in the great mercy of his Maker he would be upraised to life eternal." WILLIAM ELLERY CHANNING William Ellery Channing, one of the most eminent Unitarians of America, was born at Newport, Rhode Island 7 April, 1780. He was educated at Harvard University; and at the age of twenty-three was appointed minister of the Federal Street Church, Boston, Mass. In 1815 the difference between the conservative and the liberal sections of the Congregational Church reached a crisis, and Charming became the re- cognized leader of the Unitarian move- ment. A hundred years ago (18.19)at Balti- more, he preached a striking exposition and defence of Unitarian Christianity; WlLLIAM ELLERY CHANNINC and in less than a year one'hundred and

thirtv congregations in New England - (I UNITARIAN TEACHERS declared themselves on the side of gering for such bread of heaven as he Channing. Six years later (1825) the American Unitarian Association was The poet Longfellow, himself a Unit- founded. arian, says of Channing :- Channing was a man of pure and Well done ! thy words are great and bold; noble character, a lover of truth and At times they seem to me freedom, a friend and helper of the poor and the oppressed. He was greatly Like Luther's, in the days of old, interested in social problems-in educa- Half-battles for the free. tion, temperance, and the abolition of Lowell, in his " Elegy on the Death of slavery. The inherent dignity and Dr. Channing," sings :- worth of human nature, and the per- fect goodness and love of God were the From off the starry mountain peaks of song, themes upon which he delighted to Thy spirit shows me in the coming time, preach. An earth unwithered by the foot of wrong, .I. A man of delicate constitution, it is A race renewing its own soul sublime. surprising that he accomplished so much vr&k in his lifetime. He died at TEACHINGS OF CHANNING Bennington;Vermont, z October, 1842, RELIGION aged 62. V " Channing's seriousness," wrote the " Religion is the rectification of the Rev. J, W. hadw wick, " his spirituality, soul; it is inward h.ealth; it is the direction of the affections to the most his fervour, the passionate- earnestness of his direct appeals, the tenderness of , interesting objects. It consists of feel- his devotion, his awed and trembling ings and dispositions which include sense of infinite things, could not but everything generous, disinterested, sym- draw to-him many who had been hun- pathetic, and pure." UNITARIAN, TEACHERS WILLIAM ELLERT CHANNING in this power lies at the foundation of '' If there is one interest dear to me on all other faith. No trust can be placed earth, it is the freedom of the human in God if we discredit the faculty by mind. If I have found my existence a which God is discerned. I am surer growing good, it l have gained any large that my rational nature is from God - - views of religion or my own nature, I than that any book is' an expression of know nothing to which, under God, I his will." am so indebted as to my freedom. This has been. the breath of life to me. UNION WITH GOD I call that mind free, which jealously " One sublime idea has taken strong guards its intellectual rights and powers, hold of my mind. It is, the greatness which calls no man master, which does of the soul, its divinity, its union with not content itself with a passive or God-not by passive dependence, but hereditary faith, which opens- itself to by spiritual likeness-its receptiveness light whencesoever it may come, which of his spirit, its self-forming power, its receives new truth as an angel from destination to ineffable glory, its immor- heaven, which, whilst consulting others, tality. This great view binds together inquires still more of the oracle within all other truth." itsilf, and uses instructions from abroad, not to supersede but to exalt and SPIRITUAL PROGRESS quicken its own energies." "We should not expect a sudden manifestation of the Infinite One to our RBASON souls. Gradually we must attain to "The is, and not to this serene trust in God's all-protecting truth it ought be - disguised, that our ultimate reliance is, care, incessant mercy, and- inspiring. and must be, on our own reason. Faith influence. The blessing will not Ge less a~aj~adrn~30 asp~w ay$ u~ '~~EYMf jq8cz CC*Xl[en~adzad sn prrnonns 03 pxes aq Xeur ajrl TeJxorrr Bupsepana pu~qlns) aIqaanmmy sur& -m! ay3 snqL *&mJpa13apad' nay2 ur -SIP 'X~t?~odrna~pue [m01 S! jat?ylfi a~oqe

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THE REFORMATION TO COME "A better day is coming. The king- dom of heaven is at hand. A purer Christianity, however slowly, is to take the place of that which bears but its name. Cannot we become the heralds of this better day ? Let our hearts bid it welcome ! Let our lives reveal its beauty and its power.t " JOHN JAMES TAYLER With Martineau and Thorn, John - James Tayler is always to be remem- bered. He was the eldest of the three, united from early manhood in closest friendship and in a common indebted- ness to the qmckening influence oi Channing as a religious teacher, Among English Unitarians, in the ministry, in literary work, notably as joint-editors of the Prospective Review (I 845-5 S), and in the management and teaching nwrk of College, they became the centre ot an ever widemng influence, standing in the line of a great tradition of faith in spiritual freedom, of stead- fast, singlehearted pursuit of truth and JOHN JAMES TAYL.ER learning, and of pure devotion to the ideal of Christian-life and service. Tayler was born in London, August IS, 1797, son of the Rev. James Tayler, UNITARIAN TEACHERS JOHN JAMES TAYLER minister of St. Thornas's Chapel, South- two volumes of his sermons : '' Christian wark, who moved in 1802 to Notting- Aspects of Faith and Duty," 185 I, with a .ham. There, at the Pavement High - second series, I 877.- - Martineau wrote, Chapel and in his father's school, the in a memorial notice of his friend: boy was brought up, until in 1814 he " There was a rare blending in Mr. went as a divinity student to Man- Tayler of the historical intellect with chester College, at York. Two years the prophet's soul. His religion was he had also at Glasgow University. In present sad intuitive-a consciousness - 1820 he became minister of Mosley abiding and intense; an inward walk Street Chapel, Manchester (latterly Up- with heaven; an ideal light upon the per Brook Street Church), and from earth; a revelation of the Spirit, which I 840 was also Professor of Ecclesiastical would speak even m silence and loneh- History in Manchester College, then ness. He loved the meditations of the brought back from York to Manchester. Christian mystics. He found the ulti- In 1853 he moved with the College, as mate truth in the teachings of George Principal, to London. His share, with Fox and Barclay; and owned with Martineau, in the ministry of Little them the living God in a living humanity.

Portland Street Chapel, he was obliged re. None could look on him and say to resign some years before his death, that the power of Christianity was May 28, 1869. In his "Letters," edited spent; or that, where it yet lives, it is by J. H. Thorn, there is a beautiful at the expense of the large mind and record of his life. His " Retrospect the deep poetic heart, and cannot blend of the Religious Life of England " the philosophic and the saintly spirit." first appeared in 1845 (3rd edition, with Martineau's Introduction, I 876) ; his TEACHINGS OF TAYLER '' Attempt to ascertain the Character of ABIDING LIFE IN GOD the Fourth Gospel, 32 In' 1867. There are "We ask ourselves what is the spiritual UNITARIAN TEACHERS JOHN JAMES TAYLER meaning and' import of this mysterious the most beautiful attribute of moral universe; what is the relation of our character-simplicity and singleness of conscious, intelligent and responsible mind. If we have true faith, we can being to that which is deepest and most only have one allegiance and one law. durable in it; and, as we wait for an It combines energy with quietness. We answer, the voice within and the word are to do right, cost what it may; and without take us to the Living God-our having done that, to await the issue in perfect peace. It transfers our affec- Father. Here is rest, here is perma- -- nence; here alone. The fashion of this tions from interests which are mean and world passeth away; but the truth, the perishable to those which are noble and justice, the mercy of Gad do not and everlasting; from sordid avarice, from cannot pass away; they endure for ever. feverish ambition, from childish vanities And this cans-olatory thought then to . objects which have engaged the arises within us-the same qualities efforts and the aspirations of the best which are changeless in God are the and wisest of our race-the love of most durable in man. It is through our truth, the struggle for justice and moral qualities that we are most closely freedom, the desire of human weal over united with God. These constitute us all the earth. God is in these great the children of God. As our Father interests and they can never perish." lives, we shall live with Him." SPIRITU.AL SYMPATHY THE CALL TO HIGHER THINGS "Nothing seems to me vital and funda- "It is the blessing of religious faith mental in the Christian faith but that it makes our view of life one and sympathy with the spirit of Christ in self-consistent. It saves us from the his oneness with the Father God. When perplexity and double-dealing of a that sympathy takes full possession of worldly and selfish course. It produces the believing mind, and 'becomes a UNITARIAN TEACHERS JOHN JAMES TAYLER principle of inward life, it casts out from cal reality which only historical embodi- itself, by a sort of organic power, every ment can convey, to the altered con- extraneous element that has mingled ditions of our present human lot. We itself with the pure spirit of Christ in shall have learnt from this analvtic the historical development of his church, study, that these principles had on& at and at once reveals and executes every least a vivid realization in actual life. stage in the progressive spiritual pro- The spirit of Christ is the best, and in the cess throughU which the soul is redeemed, last resort the only satisfactory inter- regenerated, sanctified and saved." preter of the recorded words of Christ."

THE MIND OF CHRIST THE INWARD LIGHT "To conceive aright what Christ would "Neither Scripture nor the Church now be and do, we must throw ourselves would be anything more to us than back into his awn living faith. We mere historical phenomena, without the must 20 with him direct to-the Fountain unbroken continuity of the work of the of all Eife and Light, and put our minds Spirit in the hearts of believers. This it in the same attitude of devotedness and is which makes them living members of self-surrender to God. Through this the Church, and enables them to appro- 9, . J. A communion '' the eyes of the heart, in priate in all their strength, as unques- - & the beautiful language of the Epistle to tionable realities, through their own V the E~hesians, will be enlightened- " ; ~ersonalexperience, the promises and J. . " and so, piercing with sharpened vision consolations of Scripture."L through the outer crust of Jewish belief and opinion, we shall draw out of it the THE CHRISTIAN CHURCH deep& spiritual principles enclosed, and What is the true idea of a Christian be capable of applying them intelli- Church ? Is it not a vo1un.tary associa- gently, with that strong sense of practi- tion of believing minds for upholding UNITARIAN TEACHERS and strengthening the spiritual elements of humanity ? And. what is the surest test of its efficacy ? Is it not the diffu- sion of that regenerating spirit of holi- ness and love, of which Christ's own life is the most vivid expression on record, and which disposes men, through deep sympathy with the grand aim and effort of that life, to live together in peate, with mutual help and benefit, as mem- bers of God's family on earth, and to qualify themselves by this initiatory discipline for the higher destinies which their Father may have in reserve for them hereafter ? "

TRUE RELIGION "If we want to know what is true religion,- we find it in the religion which Tesus himself lived: we find-it in that sJDirit of love whiih filled his whole .L being-in that spirit of meekness, patience, humility, trust and self-de- ;otion, which has drawn the hearts of all men in loving reverence towards him, as a perfect type of human religiousness. Our Christianity is Christ himself ." RAPLH WALDO EMERSON Ralph Waldo Emerson was born in Boston, 25 May, 1803. He came of sturdy Puritan ancestry. His father, the Rev. William Emerson, was minister of 'the First Church (Unitarian) Boston, and preached to the Minutemen in the .- War of Independence.. . Emersan him-

, self gave up his p-astorate of the Second Boston Unitarian Church through con- scientious scruples over the admlnistra- tion of the Lord's Supper. Abandoning the mini.s.tryhe settled at Concord, and devotedhimself to literature and lectur- ing. He was a member of the little . . group of New England Transcendental- -. ists, then shaping the thought of the RALPH WALDO EMERSON 19th century. Emerson's Transcend- entalism proclaimed the fusion of God and Nature as two aspects of one spirit -the inherent power of the soul of UNITARIAN TEACHERS RALPH \VALDO EMERSON

man to grasp the truth through its -whether of God, Man, Nature, Spirit- spiritual union with God. This he held ual Laws-his message was the same; to be no vague mystical theory, but an " the all-pervading Deity; the univer- actual guide for the daily conduct of life. sality of spiritual Laws." Emerson has been termed an optimist Lowell portrays Emerson as a " stead-

who failed to recognize the power of ily attractive " lecturer, throwing- out evil in the world. In reality his con- inspiring hints and possessing a divining- viction of the eternal justice of God rod to the deeper nature of his hearers. outweighed his sense of -the temporary With his fearlessness and fairness of injustice of man. His strength lay in mind, his belief in nobility of the soul, his serenity of nature, which upheld his quiet scorn of everything ignoble, righteousness rather than denounced Emerson was essentially a pide for wrongdoing. He supported the anti- youth. He held before -themTthe true slavery movement with quiet insistence meaning of life, and emphasized the -unlike the fiery enthusiasm of Thoreau value of manhood as being above all -recognizing that Liberty is a plant af other qualities of character. slav growth, not to be forced into He &ended the Unitarian Church at . r' premature fruition. He was more a Concord to the time of his death. He seer than a philosopher, reaching his died 27 April, 1882, and was laid to rest conclusions by intuitive perception, not . in " sleepy Hollow " among the fnends by logical processes. who had drawn inspiration from his Emerson's writing suffers from a purity of soul.. certain looseness of style, allied to a TEACHINGS OF EMERSON richness of diction, which suggests a mosaic of fine spiritual thoughts rather EDUCATION than an ordered sequence of argument. "The great object of Education should But whatever the subject of his writing be commensurate with the object of UNITARIAN TEACHERS RALPH WALDO EMERSON life. It should be a moral one; to ward, to justify despondency, to pro- teach self-trust; to inspire the youthful mote rogues, to defeat the just;- Bnd man with an interest in himself, with by knaves, as by martyrs, the just a curiosity touching his own nature; to cause is carried forward. Let a man acquaint him with the resources of his learn to look for the .Lpermanent in the mind, and to teach that there is all his mutable and fleeting; let him learn to strength, and to -inflame him with a bear the disappearance of things he was piety towards the Grand Mind in which wont to reverence without losing his he lives. . . . Let us make our education reverence; let him learn that he is here, brave and preventive. Politics is an not to work, but to be worked upon; afterwork, a poor patching. We are and that though abyss open under abyss, always a little late. The evil is done, and opinion displace opinion, a11 are at the law is passed, and we begin the last contained in the Eternal Cause." uphill agitation for repeal of that of which we ought to have prevented the LIBERTY enacting. We shall one day learn to "Yes-that is the stern edict of Pro- supersede politics by education. What vidence, that Liberty shall be no hasty we call our root-and-branch reforms of fruit, but that event on event, popula- slavery, war, gambling, intemperance, tion on population, age on age shall cast is only medicating the symptoms. We itself into the opposite scale; and not must begin higher up, namely, in until Liberty' has slowly accumulated Education." weight enough to countervail and pre- ponderate against all this can the THE LESSON OF LIFE sufficient recoil come. All the great '' The Lesson of Life is to believe what cities, all the refined circles, all the the years and the centuries say against statesmen are sure to be found befriend- the hours. Things seem to tend down- ing Liberty with their words, and UNITARIAN TEACHERS RALPH WALDO EMERSON crushing it with their votes. Liberty is revelation of all nature and all thought never cheap. It is made difficult be- to his heart; this, namely, that the cause freedom is the accomplishment highest dwells with him; . that the and perfectness of man. . . . Therefore sources of nature are in his own mind, mountains of difficulty must be sur- if the sentiment of duty is there. But mounted, stern trials met, to measure if he would know what the great God :his strength before he dare say-' I am speaketh, he must go into his closet and free.' " shut the door, as Jesus said."

THE AND THE REAL IDEAL JESUS CHRIST " The history of reform is always "Jesus Christ belonged to the true race identical, it is the comparison of the of prophets.- He saw with open eye the idea with the fact. . . . The origin of all mystery of the soul. Drawn by its reform is in that mysterious fountain of &ere harmony, ravished with its the moral sentiment in man, which, beauty, he livedin it, and had his being .amidst the natural, ever contains the there. Alone in all history he estimated supernatural for men. That is new and the greatness.. . of- man. 7One manTT was creative. That is alive. That alone true to what is m you and me. He saw can make a man other than he is." that God incarnates himself in man, and evermore goes forth anew to take THE " OVERSOUL " assess ion of his World. He said in " Man is conscious of a universal soul ;his jubilee of sublime emotion, ' I am within or behind his individual Life, divine. Through me God acts; through wherein, as in a firmament, the natures me, speaks. Would you see God, see of Justice, Truth, Love, Freedom, arise me; or see thee, when thou also thinkest and shine. . . . Let man, then, learn the as I now think. 2 92 UNITARIAN TEACHERS

H0P.E AND FAITH

" The ground of hope is in the infinity of the world, which infinity reappears in every particle. . . . I know, against all! appearances that the universe can receive no detriment; that there is a remedy for every wrong and a satis- faction for every soul. . . . ALL I have seen teaches me to trust the Creator for all I have not seen. Whatever it be which the Great Providence prepares for us, it must be something large and generous, and in the great style of his works."

GOLDEN THOUGHTS That only which we have within can we see without. If we meet no gods it is because we harbour none." '< An individual man is a fruit which it cost all the foregoing ages to form and ripen." JAMES MARTINEAU

James- Martineau, the greatest of our teachers who have borne-the Unitarian name, rendered lncompara ble service as -L a writer of brilliant genius, a preacher eloquent with moral ardour, searching spiritual insight and rich beauty if poetic utterance, and in his professor's chair as a masterly exponent of the thought of others and of his own deep convictions, in vindication of the truth of God in the moral and spiritual nature of man. " He has secured," Dr. Calde- cott, of King's College, said of him, CC one of the places of highest honour in the literature of our English Theism." In his greater works & Ethics and the

JAMES MARTINEAU Philosophy of Religion,- in his collected ESS~~,Reviews, and Addresses ","and in the volumes of his sermons, C‘ E.n- UNITARIAN TEACHERS JAMES MARTINEAU

deavours after the Christian Life " and and trustful disciples, surrendered to " Hours of Thought on Sacred Things," faithful service and spending in it with he has left us treasure of exhaustless childlike simplicity the gifts of genius value tor instruction and inspiration. or the affluence of culture. Your oivn Born at Norwich, April 21, 1805, he hearts will testify that it is no mere entered Manchester College, then at personal accident if Channing, inspirer York, as a Divinity Student in 1822. of my youth, and John James Tayler, His ministry was first in Dublin for a the friend of my full age, live before me few years, and from 1832for twenty-five among the dearest and most sacred figures of my past, and of my future. years in Liverpool;- subsequently for some years in London. In 1840 he It is their purity of soul, their constancy began to lecture in Manchester College in duty, their tenderness of affection, on Mental and Moral Philosophy, and their life in God, that joins them to the in 1857 followed the College to London, train of Christ, and mingles them with as full-professor, and in 1869 succeeded the lengthening procession of the saints. John James Tayler as Principal. In Their work is in your hands; may the I885 he retired, and began the hublica- grace and power of their spirit be con- tion of his chief works. His beautiful tinued in your hearts .t " old age, crowned with love and honour, came to a peaceful end in London, TEACHINGS OF MARTINEAU January I I, ~goo. REVELATION Speaking in 1881to a gathering of his old students, in a retrospecdt of two "The divine Seer does not convey over generations, he said : " The forms that to you his revelation, but qualifies you are still radiant, the eyes that have not to receive your own. This mutual lost their glow and are still as if near to relation is possible only through the us in the distant air, are those of loving common presence of God in the con- UNITARIAN TEACHERS JAMES MARTINEAU

science of mankind : that the sacred reads their significance as we read them fire can pass from soul to soul is the ourselves, and would speak to us in continuous witness that he lives in all. vain, were not the same faiths and . . . The train of the conspicuously affections already implicitly there. . . . righteous in their several degrees are for Our attitude towards Scripture thus us the real angels that pass to and fro becomes the same which has long been on the ladder that reaches from earth familiar to the Society of Friends; to heaven. And if Jesus of Nazareth, simply assuming that the Spirit of God, in virtue of the characteristics of his which in the old time wrought their spirit, holds the place of Prince of Saints, sanctitv into the pages of the Bible, and perfects the conditions of the pure lives and operates for ever in the human religious life, he thereby reveals the soul, renewing the light of Divine truth, highest possibilities of the human soul, and kindling eternal aspirations : so and their dependence on habitual com- that the day of Pentecost is never past, munion between man and God." and there is still a tongue of fire for every evangelist."

SCRIPTURE DIVINE GUIDANCE

"It is the unwritten oracles of God that + " Great and sacred is obedience: he have most deeply stirred the hearts of who is not able, in the highest majesty the devout-the beauty of the heavens of manhood, to obey, with clear and and the earth, the secret heroism of open brow, a Law higher than himself, duty, the mystery of sorrow, the is barren of all faith and love; and solemnity of death; and Scripture itself tightens his chains, moreover, in strug- is only so far the '' Word of God " as it gling to be free. A childlike trust of truly plants us face to face with these heart, that can take a hand, and won- his silences. It moves us because it dering walk in paths unknown and UNITARIAN TEACHERS JAMES MARTINEAU strange, is the prime requisite 0% all doctrine is indeed of him. , Its affinities religion. Let the Great Shepherd lead; are with the loftiest parts of our nature; trust and by winding ways, not without green and in our in it, we ally- ourselves pastures and still waters, we shall climb with the choicest spirits of our race." insensibly, and reach the tops of the OF everlasting hills, where the winds are THE WAY LIFE cool and the sight is glorious." " Through storm and calm, fresh be our courage, and quick our eye, for * .I a LIFE IMMORTAL the various service that may await us " In ~ro~ortionas our nature rises in . . . keeping always the moral spaces I .L its nobleness, does it realize its im- round us pure and fresh by the constant thought of truth and the frequent deed mortality.- As it retires from animal grossness, from selfish meanness, from of love. And then, when for us too, - pitiable ignorance or sordid neglect- death closes the great series of mortal as it ovens forth into its true intellectual changes, the past will lie behind us .A and moral glory-do its doubts dis- green and sweet as Eden, and the future perse, its atkections asplre: the veil is before us in the light of eternal peace, uplifted from the future, the darkness Tranquil and fearless we shall resign breaks away, and the spirit walks in ourselves to God, to conduct us through dignity within the paradise of God's that ancient and invisible way, which Eternity. What a testimony this to has been sanctified by the feet of all the great truth from which our hope and the faithful, and illumined by the consolations flow ! What an incitement passage of the Man of griefs." seek its bright and steady light to by REST IN THE LORD the culture of every holy faculty within us ! The more we do the will of our " The simple thought that ' God is Father, the more do we feel that ' this here '-that the august Ordainer of our UNITARIAN TEACHERS trust and supporter of our faithfulness is present in the very hiding-places of the soul-contains within it the most powerful agencies of religion. . . . Let him only be near; and the obscuring veil of mortal ill that sometimes seems to shut us in, and tempts us to believe in nothing but the sad rain, is soon withdrawn, like the cloud lifting itself from out the glen; and the sunshine first glorifies, then dissipates the haze; leaving the mountain-range of im- movable goodness and beauty clear against the everlasting sky. So pass the storms away, so deepens the heaven- ly view, to the soul that will but ' rest 2 92 in the Lord and wait patientlvd for him. HENRY WADSWORTH LONGFELLOW

Henrvrr Wadsworth Longfellow was born in Portland, Maine, on 27 February 1807. His academic career at Bow- doin College, Brunswick, was distin- guished. On graduating at the age of nineteen he was offered the Chair of Modern Languages, and granted three years for travel in Europe in order to prepare himself for the post. Visiting France, Spain, Italy, and Germany, he

mastered with remarkable aptitude- the languages of those countries, and stored his mind with all that was great and worthy in their literature. kfter five years at Bowdoin College, he was appointed Smith Professor of Modern Languages at Harvard. . He died on 24 March, 1882, aged 75. - - HENRY WADSWORTH LONGFELLOW Many of his poems are familiar as household words. Without profundity . - or subtlety of thought or feeling, they UNITARIA-N TEACHERS HENRY WADSWORTH- LONGFELLOW appeal to the simpler human emotions, - In contrast with that may be set the and only to the more gracious of these, broad altruism df his ideal man of God, uniting a happy choice of subjects with instinct with the very spirit- of undog- great clarity of expression and felicity matic Christianity :- - " of a.phrase. His Psalm of Life " con- tinues to be an -inspiration to all gener- He preached to all men everywhere ous youth. It expresses Longfellow's The Gospel of the Golden Rule, moral simplicity and practical human The New Commandment given to men, religion. Thinking the deed, and not the creed, Hie had a life-long connexion with the Would help us in our utmost need. Unitarian movement, and many of his With reverent feet the earth he trod, Nor banished nature from his plan, a.Doems bear witness to his liberal faith, It followed as,a matter of course that But studied still with deep research dogmatism in matters of faith was alien To build the Uiiiversal Church, tohis nature and upbringing, and he Lofty as is the love of God, even went so far as to imply that Cal- .L4nd ample as the wants of man. vinism as it abounded in his day, with its rigid tenets and forbidding creed, THE LIFE MORE THAN THE CREED reacteh adversely on the conduct of its The clashing of creeds; and the strife votaries :- Of the many beliefs, that in vain The Parson, too, appeared, a man austere, . Perplex man's heart and brain, The instinct of whose nature was to kill ; . Are nought but the rustle of leaves, The wrath of God he preached from year When the breath of God upheaves to year, The boughs of the Tree of Life, And read, with fervour, Edwards on the 4nd they subside again ! Will ; E'en now,while walking down the rural lane. And I remember still He lopped the wayside lilies with-hiscane. The words, and from whom they came, UNITARIAN TEACHERS HENRY WADSWORTH LONGFELLOW

Not he that repeateth the name, For whom the Tragedy Divine But he that doeth the will ! Was but a symbol and a sign, From all vain pomps and shows, And Christ a phantom crucified ! From the pride that overflows, For others a diviner creed And the false conceits of men; Is living in the life they lead. From all the narrow rules The passing of their beauteous feet And subtleties of Schools, Blesses the pavement of the street, And the craft of tongue atid pen; And all their looks and words repeat Bewildered in its search, Old Fuller's saying, wise and sweet, Bewildered with the cry: Not as a vulture, but a dove, Lo, here ! 10, there, the Church ! The Holy Ghost came from above. Poor sad Humanity CHARACTER BUILDING Through all the dust and heat Turns back with bleeing feet, All -are architects of Fate, By the weary road it came, Working in these ~val2sof Time: Unto the simple thought Some with massive deeds and great, By the Great Master taught, Some with ornaments of rhyme. And that remaineth still: In the elder days of Art, Not he that repeateth the name, Builders wrought with greatest care But he that doeth the will ! Each minute and unseen part ; For the Gods see everywhere. THE DIVINER CREED Let us do our work as well, Ah ! to how many Faith has been Both the unseen and the seen: No evidence of t.hings unseen, Make the house, where Gods may dwell, But a dim shadow, that recasts Beautiful, entire and clean. Else our lives are incomplete, The creed of the Phantasiasts, For whom no Man of Sorrows died, standing in these walls of Time, UNITARIAN TEACHERS

Broken stairways, where the feet Stumble as they seek to climb. Build to-day, then, strong and sure ; With a firm and ample base; And ascending and secure Shall to-morrow find its place, UNIVERSALITY OF FAITH In even savage bosoms There are Ion gings, yearnings, st rivings, For the good they comprehend not, . the feeble hands and helpless, Groping blindly in the darkness, Touch God's right hand in that darkness And are lifted up and strengthened. IMMORTALITY Let us be patient ! These severe afflictions Not from the ground arise, But oftentimes celestial benedictions Assume the dark disguise, We see but dimly through the mists and vapours Amid these earthly damps; What seem to us but sad, funereal tapers, May be heaven's distant lamps. There is no Death ! What seems so is transition; This life of mortal breath Is but a suburb of the life elysian, Whose portal we call death. 66 John Hamilton Thorn was a native of the North of Ireland, of Scottish de- scent, but the whole of his life of ministry was spent in Liverpool. Born January 10, 1808, at Newry, Co. Down, and educated at the Belfast Academical Institution, he settled in 1829 in Liver- pool as minister of the Ancient Chapel of Toxteth. Two years later, a year before Martineau came to Liverpool from Dublin, he was called to Renshaw Street Chapel, and there ministered, with a break of three years (1854-57) until his final retirement in February, 1867. He and Martineau were united in the closest friendship. They took JOHN HAMILTON THOM part together in founding the Liverpool Domestic Mission, to which, following a visit of Dr. to this JnO 2, 'nsaupaam pua ~alXe~,30 a~ua

pua

LC*a317 m uarlsr~y3- ay3 aye s~non~ap -u3 ,, STY 30 amqon ~s~gay3 pa~e~rpap neaur~~e~'pua~q sq OJ, *Pue$~3 UT 30 asnm ay? JOJ adoy Man ,, urry am8 Lay& ,;amp Jno 30 slloga JsaIqou ay3 %norut: am 03 ruaas Xay;~, ,, :~SOIM 8u~uueq3XSJ~AOJ~UO~ $ay2 ur UNITARIAN TEACHERS JOHN HAMILTON THOM religious life proceeds is that God has rendered to the soul, it is destruction to given us a spiritual nature kindred to that service to make him a substitute -- his own, so that our perceptions of for God. We owe it to the Son that we right, our love and pursuit of goodness, know the Father as we do ; but the our reverence tor holiness, ape in their Son cannot fill for us the Father's place. essence identical with the affections and It would not be filial life at all, if we principles that exist and ragn in him. were simply to take the stamp of If this were not so, to call God our Christ's goodness, as like from like; if Father would be to use words meaning- God did not, in our measure, directly less and false. A Parent is one who draw from our spirits, in their immedi- Imparts his own nature." ate communion with himself, the same kind of responses that he drew from the THE TRUE SPIRIT OF LIFE soul of the perfect Son."

" All Christianity is contained in this : THE WAY OF OBEDIENCE ' Be ye children of your Father who is " know in heaven.' If we are to be filial in the How are we to more and more way that Christ was filial, then our of the inspiration anad attraction of spirit must respond to God's Spirit in God ? Only by obedience to what is given; only by not quenching the the way and with the answering graces i m that Christ responded to him. Christ, spirit. To him who hath is given. Just know indeed, is our pattern, our great ex- as a child learns to the spirit, the - ample, our wayto God; but we follow wisdom, and the love of an earthly thit example, we are conformed to that parent by submitting to his discipline, by observing all regulations, and pattern, we walk in that way, only his when he leads us to the Father, and waiting for the fruits, do we come to God's Spirit acts directly upon ours. know God by the trust that obeys. Hiss character is in the Commandments Great-as is the service which Christ has that UNITARIAN TEACHERS JOHN HAMILTON THOM he gives. In obeying we open our that, trusting it and him, will work for nature to his grace. . . . ,4 wise, loving the one, and beneath the eye of the and holy God gives inward promptings, other, doubting neither. The faith and express commandments, that open that worketh by love will, by the result, to his children wisdom, love and holi- -prove that it was not deceived. Neither ness. Christ had no higher direction humanity nor God will fail it." for thosewho were seeking to know God and eternal life than this; keep the THE WORKS OF FAITH commandments. Obey him and he "The world is thirsting not for theories, will make his abode with you.- Submit to the hand that leads you, and you but for great works of faith-for will be drawn closer to him. Serve practical solutions of the spiritual diffi- him, and you will know that you are culties of society-for the-harmony of light and life-and wherever these not servants, but sons." - appear it will now accept them gladly CONFLICT WITH EVIL as bearing the manifest signatures of God. is the work remains " The evil we leave God to remedy, we This which have no faith that God will remedy, for for this and the next generation of Unitarians-to hold before the world we know that God wills nothing of the clear signs of a genuine religious moral good, except through man's CO- operation. There is nothing of moral enthusiasm ; of spiritual aspirations a. evil which has not its moral remedy, which rise into toil and sacrifice as their and to find that and apply it, is our natural sphere; of a practical devotion mission upon earth, and our prepara- to God and Christ and the heavenly tion for heaven. The faith that hu- kingdom upon earth, in combination with a large reconciling truth, manity and God ask from us, is a faith and with J freedom, and with love." that will justify its own confidence, and UNITARIAN TEACHERS

THE HEAVENLY LIFE "It is not that any work or interest of

earth is to grow- pale, and look insignifi- cant, in our anticipations of death and heaven. On the contrary, we have no heavenly life in us, nor fitness for it, unless it gives meaning, richness, glory, and the jov of promise to the earth. Only through our connections with the eternal can we value aright the fleeting moments of this world. But, if to live is to be under the culture of God for higher life, and to die is to gain that life, then we should spend the time of our preparation not as in a condemned cell, but as in the ante-chamber of the eternal home, as within sight of the glad and awful brightness, within hearing of the sweet and solemn music-if not in full fruition, yet in faith, hope and loving expectation, not without a vision of angel faces-in righteousness and peace and joy in the Holy Spirit." THEODORE PARKER Theodore Parker was born at Lexing- ton, Massachusetts, 24 August, I 8 10. He died at Florence, Italy, 10 May, 1860, after a life strenuously and fuUy

spent- in the service of liberal relig- ion and humanitarianism. His parents were Unitarians, broadmindid and pious, who, without unduly forcing upon his mind their particular theo- logical tenets, trained him deeply in the principles of morality and religious faith. His mother's teaching of the imperativeness of.conscience and of the .L beauty of the life of Jesus was the basis - upon which his own Christianity was built-the absolute religion, as he called it, which new knowlkdge could not THEODORE PARKER destroy, but could only supplement and 99 sey-qr ur paToox-Jauem jo P~OM ay$ ur pug $on pp103 ay snsaf JO ajq pue

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THE PERMANENCE OF CHRISTIANITY ''There has been enou,gh- of dogmatism respecting the nature, essence, and "It is sometimes feared that Chris- of God. It avails nothing. tianity is in danger; that its days are Meanwhile the greatest religious souls numbered. Of the Christianity of the UNITARIAN TEACHERS THEODORE PARKER and churches, no doubt it i.s true. But the worth what it is destined to do. Christianity of Christ, absolute Religion, Allow freedom to think, and there will absolute Morality, cannot perish; never be truth; freedom to act, and we shall works; and. till Love, Goodness, Devotion, Faith, have heroic freedom to live Reason; fail from the heart of man; be, and we shall have love to men and never till God melts away and vanishes, love to God." and nothing takes the place of the All-in-All ." JESUS, OUR BROTHER "Was he not our brother; the son of CONSCIENCE man, as we are; the Son of God, like " A man's power of conscience is the ourselves ? His excellence-was it not measure of his moral communion with human excellence ? .His wisdom, love, the Infinite." piety-sweet and celestial as they were -are they not what we also may DAILY RELIGION attain ? In him, as in a mirror, we may " As the Divine seems nearest when see the image of God, and go on from human, and men have loved to believe glory to glory, till we are changed into in the union of God and man, so religion the same image, led by the spirit which is loveliest when it assumes the form of enlightens the humble. Viewed in this common life-when daily work is a way, how beautiful is the life of Jesus.l " daily sacrament, and life itself a psalm of gratitude and prayer of aspiration." THE TRUE CHRISTIAN CHURCH

LIBERTY A Christian church should be a means of reforming the world; of form- The strong cry of the nations for ing it after the pattern of Christian liberty, a craving as of hungry men for ideas. It should,-therefore, bring up bread and water, shows what liberty is UNITARIAN TEACHERS

the sentiments of the -times, the ideas of the times, and the actions of the times, to judge them by the universal standard. In this way it will learn much, and be a living church that grows with the advance of men's senti- ments, ideas, and actions, and while it helps the good of the past will lose no brave spirit of the present day."

THE CHURCH THE WORLD NEEDS " Let us have a church that dares imitate the heroism of Jesus; seek lnspiratlon as he sought it; judge the past as he; act on the present like him; pray as he prayed; work as he wrought; live as he lived. Let our doctrines and our forms fit the soul, as the limbs fit the body, growing out of it,, growing with it. Let us have a church for the whole man; truth for the mind; good works for the hands; love for the heart; and for the soul, that aspiring after perfection, that unfaltering faith in God, which, like lightning inthe clouds, shines brightest when elsewhere it is most dark." ANNA SWANWICK Anna Swanwick was born in Liver- pool, June, 18I 3. She was the youngest daughter of John Swanwick, merchant of that City, and a descendant of one of the two thousand clergy who were ejected from their churches in 1662 owing to the Act of Uniformity. From childhood Anna Swaawick showed remarkable intelligence. Realiz- ing as she grew up the narrowness of the scheme of Education under which she had been trained, she conceived a yearning for a wider outlook, and in the year 1838 she decided to go to Berlin in order to study German, Greek, and Mathematics, under the celebrated ANNA SWANWICK grammarian 'Dr. Zumpt. She remained there eight months, and the knowledge gained during that period enabled her X3IMNVMS VNNV 60 S3NIH3VBLL s,uaruo~punoj 03 s~aauord. my20 ~TIM

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century-' The universe is not dead, TRUE EDUCATION 9 S. 9 A firm but !godike and our Father "The true object of education is not hold- uDon this fundamental truth ap- .L the mere acquisition of knowledge, how- - pears to me to be the one thing needfd ever valuable, but the harmonious to calm the unrestfulness of the age; to development of our many-sided and curb its materialistic tendencies ; to im- wonderfully complex nature. .m I . part nobleness and dignity to life; and Faithful, earnest work in any depart- to stimulate the efforts of the wise and - rnent strengthens the character and good to build up humanity into a holy gives a certain repose and dignity to the temple, in which God may dwell by his mind; the student must; however, Spirit ." remember that the tree of knowledge ENFRANCHISEMENT OF WOMEN has its roots in our common humanity, and no single branch can be satis: " On the battlefield of life, where the factorily studied if completely isolated powers of evil and of good are arrayed from the rest. She must bear in mind for mortal combat, the forces which are that though she be conversant with the needed are not physical but spiritual language of the Greeks or Romans, and forces; not powerful limbs, but hearts though she understand the mysteries of and brains; and in these, women are not the higher mathematics, and have not deficient. Give them a sound, practical charity, in the broadest sense of the education, remove their social and word, it will profit her comparatively -political disabilities, and in their energy little.'' and sympathy, conscientiousness and tenderness, we shall, I believe, have a reservoir of power which will lift this f MMORTALITY great nation ;o a higher level of social "I feel all the difficulties attending the and political life." belief in the immortality of the soul, and UNITARIAN TEACHERS at the same time my conviction of this great truth is so strong, that I do not question it for a moment. It rests upon our belief in the justice and love of God, and if we were once to lose our faith in him, and the sense of our relation to him, as his.children, the moral world would become a chaos, and man, with )hishigh aspirations and yearnings after the in- finite, would of all creatures be the most miserable. . . . Surely there is a heaven where we shall have ampler powers, and be able to quench our thirst for know- ledge, and realize the higher instincts and aspirations implanted in the soul, of whose germ we are conscious, but which obtain here such feeble develop- ment. This strong feeling of unused capacities4 d constitutes, to my mind, one of the strongest intimations of our imrnor t ality ." HENRY WILLIAM CROSSKEY Henry William Crosskey was born on December 7th, 1826, at Lewes (Sussex), the eldest son of a mercer and descend- ant of yeoman farmers of liberal and non-conformist principles and literary tastes. The family was staunchly Unit- arian, and at an early age H. W. Crosskey evinced a strong desire to join the ministry. He entered Manchester

: p New College in his seventeenth year, and " I"' there came under the influence of James f Martineau, F. W. Newman, Mrs. Gaskell and other eminent contemporaries. His first appointment as minister was at Derby, and though it lasted only four years he showed thus early a resolve to identify himself with public and social HENRY WILLIAM CROSSKEY activities. " From political matters I have not kept aloof," he writes in later UNITARIAN TEACHERS HENRY WILLIAM CROSSKEY life, " because a first principle of my the majority. In the controversy which religion, love to man, is the first prin- arose between the old and new schools ciple of my politics also. Political of Unitarianism, he was throughout on action should be the putting into the side of complete freedom of thought practice of religious principles.'' It is and growth. In 1869 he accepted an not surprising therefore to find him, as invitation to the Pastorate of the Church years went on, ardently upholding the of the Messiah, Birmingham, where he Anti-Corn Law agitation of Cobden and found himself in a congenial atmosphere Bright, challenging Lord John Russell's of liberal and democratic thought, and Anti-Catholic Campaign, sympathizing immediately identified himself with the with Mazzini and Garibaldi in the Italian struggle for free, unsectarian education Risorgimento, and with Lloyd Garrison conducted by. the National Education in the Anti-Slavery struggle in America. League. He sat for sixteen years on the In 1852, Mr. Crosskey removed to Birmingham School Board, where his Glasgow, where his surroundings afford- devoted labour as Chairman of the ed stimulus and opportunity for pur- Schools Management Committee was en- suing the study of geology, particular thusiastically recognized by the teachers attention being given to the phenomena as well as by the public. of the great Ice Age in the British Isles. At an epoch when the movement for As a scientific writer his name became women's political emancipation was familiar to all students .of the Glaciology looked at askance by all but a few dis- of Great Britain. tinguished men, Mr. Crosskey held for Alike, as a student, preacher and ten years the office of President of the worker; Mr. .Crosskey stood pre-eminent Birmingham Women's Suffrage Society, for fearlessness, freedom and toleration, bringing with his earnest advocacy a never evading unpopularity, nor con- genial humour which was invaluable to cealing opinions which were not those of a struggling cause. UNITARIAN TEACHERS . HENRY WILLJAM CROSSKEY In 1882 the with any special sacrifices. There is conferred on Mr. Crosskey the Honorary confusion of thought and feeling in this Degree of Doctor of ~aws. plea for negligence, I -do not teach From the year 1890 his health failed . that a Catholic will receive God's bless- seriously and rapidly; but he continued ing by being unfaithful to his Catholic- his usual though -diminished, activities ism, or a Unitarian by being unfaithful until his deatL, which came, suddenly, to his Unitarianism, or a Mohammedan on October ~st,1893. by being unfaithful to his Mohammedan- No Unitarian teacher has left us a ism. . . . It matters everything to every ' clearer, loftier, or more inspiring0 ex- man that he should be devotedly faith- position of hissfaith, than is contained ful to that which is divinest to his own inDr. Crosskey's little " Handbook of soul." Rational Piety," a collection of thoughts from his own sermons, from which it is REDEMPTION , difficult to select sparingly enough. " It is a fact established bv dailv experience that no arguments, no in- TEACHINGS OF CROSSKEY genious contrivances, no prayers will we avail if scatter chaff over a garden- to CATHOLICITY make it blossom with-flowers; if we e " I assuredly- teach that Catholic, Gal- scamp our work and put in bad material, S-vinist,Unitarian, Pagan, Jew, yea, that to render it strong aid en,during; if we - all God's children be redeemed if take. poison, to protect us from death; in any faithful to their light.- The particular neither will belief theological- creed a man professes, it may-therefore doctrines, however true they may be, -- be urged, can be of little consequence, avail to convert: a sinner into a saint, and we need not trouble ourselves to unless he resolves to walk in the path of support the interests of our own Church righteousness. . . . How are we delivered UNITARIAN TEACHERS HENRY WILLIAM CROSSKEY

from our sins ? Let us turn to the great no wealth, keenly as I might enjoy com- Deliverer and see how he did his work. mand of worldly treasures to gratify Christ redeemed man by appealing to tastes which never fail inministering an the divine spirit within him. Around intense delight-for which I would-ex- Christ real sinners gathered-and he change thefaith that there is a Love

saved them by treating them as children rest& - upon th~sworld kindred to the of God who had power to arise and Love within human hearts; and that escape from their iniquities." this Love seeks to save that which is lost, and can never forget and never forsake." SCIENCE AND FAITH THE IDEAL CHURCH " I speak not as a preacher, but as a man with a life to live and a death to '' I delight to worship in a Church die; I do not speak under the influence which opens its doors for the entrance of a sentimental enthusiasm, but I speak of any and every child of God, and the the sober conviction of a life, when I say members of which are united together that there is no knowledge of science, by the harmony of their spiritual sym- dearly as I love to wander among the pathies, and not by their adhesion to a fields of its*researches and climb even a common creed, no matter whether that few feet upwards along the sides of the creed consists of thirty-nine or half a mighty mountains that arise from their dozen articles of faith. The members midst: that there is no Dower of ~oetic of such a Church believe that true I I imagination or artistic skill, nobly as I religious fellowship is based upon rever- judge the faculty divine which creates ence, love, and aspiration; upon the new worlds of loveliness and connects recognition of one supreme Righteous- thoughts too deep for tears with the ness; upon the pressing forward to- lowliest flower that blows ; that there is wards one majestic ideal of a divine UNITARIAN TEACHERS HENRY WILLIAM CROSSKEY one life:d won'A the dee~lv-feltA d need of enjoy the more thoroughly the sunshine Mercy to cover our sins with healing and the -flowers, and whatsoever things wings; upon the cherishing one spirit of beauty are around us, with of childlike trust in the heavenly souls, leaving it to our heavenly Father Father of us all." to provide for the future as he has done for the past. . . . The best way to pre- FACING DEATH pare ourselves for the work of any other world is to do well our work in this; let " I have been sick nigh unto death us be lavish spenders of our love, and be and have happily watched the turn of made the more eager to serve our fellow the tide-the flowing back of the replen- men to-day by every warning that we ished waters of life, their creeping, as it may be marched awayffrom them to- were, over the sands, and refilling each morrow-.9 29 nook and cranny among the rocks. With this renewed fullness of earthly life has come the conviction not of its vanity but of its high privileges and its inestimable worth. I do not come back to you and say this emphatic warning that at any- moment this earth may vanish from our gaze teaches us that it will be wise to wean our hearts from its interests. . . . On the contrary, my message is-' Since we know not the . hour at which we may be called away, let us make the happiest- as well as the best use of the days that remain; let us CHARLES BEARD Charles Beard was born at Man- chester, July 27th, 1827. He entered Manchester New College in 1843, took a London B.A. degree in 1847, studied for a year (1848-49)at Berlin under Nean- der, and settled as CO-Pastor of Hyde Chapel, Gee Cross, in 1850, becoming sole Minister in 1854. In 1867 he under- took the ministry of Renshaw Street Chapel, Liverpool, where he died in 1888.. In that year he received the degree of LL.D. from St. Andrew's

University.- A born orator, with a voice and pre- sence of great charm, exceptional brain power and a habit of untiring industry, the scholar and preacher and man of .CHARLES BEARD action were complemental manifesta- tions of his rich, large' nature. Pro- CHARLES BEARD fessor Ramsay Muir, speaking at Liver- pool in 1906, said :--" A great preacher ...CAarles Beard . . . more than any other single man was the inspirer of the movement which led to the foundation of University College," and again, after words of high appreciation of Dr. Beard's historical books :- " Indeed his public work itself was a training for his historical work. That sure and bal- anced judgment of men and events, that unfailing sympathy with noble causes, combined with a tolerant com- prehension of the causes which retarded them, could only have been learnt in the School of Experience." Charles Beard's belief in the universal Fatherhood of God, and hiesdevotion to the Christ idea, issued in a catholicity of spirit which overleapt all denomination- al boundaries, and enabled him to co- operate with men of widely differing views; while a passionate desire for the coming of God's Kingdom impelled him to incessant labour for his fellow men. His belief in the power of education found expression in his work for Uni- UNITARIAN TEACHERS CHARLES BEARD versity College, Liverpool, which has hearts, inspired by his faithfulness to been already mentioned; and in the high ideals-to " go and do likewise." years of devoted service which he gave to Manchester New College, now Man- TEACHINGS OF CHARLES BEARD chester College, Oxford. THE During the American Civil War UNIVERSAL CHRIST (I 861-65) and the consequent distress There is only one Light that among the Lancashire cotton operatives, lighteth every man that cometh into he took a leading part in organizing the the world, and where it dwells is plain, relief work, and acted as special Corres- because darkness abideth not with it. pondent to the " Daily News,'' where . . . A Light that was impersonate only his letters attracted national attention. in a single Christ, no matter how From 1864 to 1879 he was Editor of brilliant its manifestations, would not the " Theological Review," and for be the true Light; it must be the source fifteen years was a regular contributor of all illumination that men have ever to the " Liverpool Daily Post." received, the single sun of the spiritual The constant help and sympathy sky. . . . I am what is called a human- which he gave to the Domestic Mis- itarian; I believe in the pure humanity sions, and a successful Housing Scheme of Christ. . . But for all that I under- which he planned and launched in stand what Paul meant when he said Liverpool, in co-operation with the ' And that Rock was Christ.' . . . When Medical Officer, long before the question a man. has once learnt to believe and say occupied the public mind, are only two that Christ was strength, purity, good- examples of the many ways in which his ness, he will not think it much if deep desire to better the condition of another inverts the phrase, and when- the poor was shown. ever he sees strengthJ purity, goodness, He left an undying memory in many call them Christ." UNITARIAN TEACHERS CHARLES BEARD

SAINTS AND HERETICS THE PATIENCE OF GOD " All pro~hetsare heretics in the L .l. " I suppose that God sees, in the beginning, even if all heretics are not weakest and the worst of us, the -angel prophets in themaking. Be my p . that is to be, when ages of discipline, -- . . soul-would that I were worthy !- punishment, labour, joy,- have passed with saintly doctors of the Church and over our heads; what we need, of all holy outcasts from all Churches: 7 with things, is, if not to see it too, at least to all who have striven to know God believe that it will and must be so." through. whatever mist of earthly mis- .em " No such monstrous lie was ever conception; with all who, in spite of told for God as that any creation of His misconception, have learnt to love Him. is ever wholly bad and wholly lost. I often think of that great word of Angelique Amauld's and make it my without excuse as disbelief in the final own, though possibly not precisely in victory of God's love." her sense. ' I am of the Church of all the Saints and all the Saints are of my Church,' and the prerogative of the " Laying down our life in the light Saints is to have a very real sense of the which streams from Christ, and looking great love of God; to be persuaded that at it there.'' to those who love God all things work together for good; in the strength of THE ETERNAL QUEST that faith to throw themselves with " As age follows age, and each pours utter self-surrender, into the battle fresh wealth into the treasury of human which rages ever between good and evil; knowledge-as men accumulate a riper to meet weal and woe with equal experience, solving ever more perfectly courage; to live with joy; to di; in -the problems of life and entering upon - - peace." wider possibilities-Christianity too will UNITARIAN TEACHERS CHARLES BEARD receive a fuller development,' and man- equality, brotherhood-this is the basis kind, with the acknowledgment of upon which every new Society is to be mystery and the cry of imperfection reconstructed in God's good time. These always upon its lips, will penetrate must always be the basis of true more and more deeply into the glory and Christian principle, even though in time wonder of God." to come Christianity may be forgotten and men begin to worship God in other THE KINGDOM OF GOD ways and by another name." " Liberty, Equality, Fraternity, that is the characteristic cry of Christianity. ' DIVINE INTERCOURSE Tell me that Christianity is on the side " It is always the chief thing that of the despots ! Tell me that Christian- God should speak and men should ity is on the side of the slave-holders ! listen, because in such speech and such: Tell me that Christianity is on the side hearing is enfolded the secret of life." of privilege ! The very nature and ob- TO ject of all Christianity is that every man THE LIFE COME should be independent and free, that he If there be any bridge by which in should govern himself, and find in the thought and love, we can cross the law of his own conscience the rule which silent river which flows between the will suffice to help him to follow Christ living and the dead, it is built for us by and come to God. Equality! are we this word. I believe in the Corn- not all alike before the infinite God ? munion of Saints ! ' . . .whatever be thk circumstances of that heavenly life for King and peasant thevd have alike im- mortal souls. . . . Fraternity ! we have which we look, there can be no doubt as all one master and we are all brethren: to its essence; love cannot change, duty One Father in Heaven . . . that is is one and the same, the service of Gad Christ's characteristic doctrine, liberty, knows no variation." BROOKE HERFORD Brooke Herford was born at Altrin- cham in Cheshire, 21 February, 1830. After a period in business, he entered

Manchester New College- as a Divinity Student. At twenty-one he became minister at Todmorden, where he re- mained five years. The following were

d later charges held bv him:-Upper- - Chapel, Sheffield, over nine years;

Strangeways,- Manchester, over ten

vears;d The Church of the Messiah, Chicago, seven years ; Arlington Street Church, Boston, Mass., nine years. In 1892 he settled as minister of Rosslyn Hill Chapel, , and retired after a strenuous career in 1901. For fifteen years he was a tutor of the Home Missionary College. The degree of D.D. BROOKE HERFORD was conferred upon him by Harvard BROOKE HERFORD In addition to published sermons and pamphlets, he wrote The Memoil of lravers Madge,- of which Dean Stanley said '' It is the most perfect bit df biography I have ever read ' , and The Story of Religion in England. He hated insincerity, and always placed principle before personal ad- vantage and safety. He showed cour- age in many ways. While at Sheffield he sympathized with the movement to establish trades unions, but when a series of violent crlmes were committed by its supporters, he called a public meeting and at grave risk cond&ned those who had committed the outrages. An earlv advocate ~f the " free Dew " system, he surrendered his secure posi- tion at Sheffield, and though a large tamlly was growing up around hxm and the members of the Strangeways Church could guarantee to him only half the stipend he was receiving, he undertook to give the voluntary offering a trial. It seemed the course of duty," he said. An ardent missianary, he tramped miles by day and by night to makethe UNITARIAN TEACHERS BROOKE HERFORD cause he held dear known to others, and that woujnd you had when a youth ? in his later years he toured the country Terribly painful, was it not ? Yes, but to awaken the zeal 'of his CO-religionists. it does not hur.t you now.. Perhaps Incidentally, he doubled the income of there is the scar of it, but it is not pain- - the ~ritish and Foreign Unitarian ful. But see-was there some great Association. sin that you committed when a youth ? He was first and foremost a preacher, That made no mark-not as much with an exceptional power of expressing - - visible mark as the cut of a finger, even.; his in strong, clear, homely -but was it, then, nothing ? Why, you language. He was deeply versed in the feel the pain, the pang of it to-day ! wisdom of life. The aualities of his A Years have passed-you have repented heart were so evident that they- out- that sin-perhaps you have put it shone the undoubted gifts of his mind. utterly away, and vou4 feel that God has He left, wherever he went, the radiance forgiven you-but still it haunts you of a sunny presence: his look was a at times with a haunting pain, which is benediction. It was said of him, " he entirely unseen, which -has nothing is a preacher who is a poet and also a visible about it-and yet, how it lasts ! man of business." He made clear that Yes, it is the unseen things that are the the Unitarian Gospel has an inspiring most permanent.'' message for the workaday world: he ~roclaimedit so that it was " under- UNITARIAN VERITIES standed of the people." died at He " The One, Infinite Father-life, with- Hampstead, 20 December, 1903. out anvd confusing subtleties about the TEACHINGS OF HERFORD inner relations of His being: the dignity of Human Nature, as something not REAL THE UNSEEN THINGS THE MOST hopelessly lost and ruined, but ever " Can you remember that bad cut, or advancing as the ages pass; the solemn 100 ZOT

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'paddqs~o~aq 02 p09 E st: 3ou '~suy3 pue $11~JOJ adoy amos ya't~snorx~3 se cauro3 03 ajg ay3 jd 8uIP+jun UNITARIAN TEACHERS BROOKE HERFORD so--but simply, when you have done struggling against sin, but doggedly all you can, whole realms of man's keeping hold of work and duty : while in being remain out of line. Before the the more striking form of it, it is a struggle with temptation, before the pitiful wrestlj ng with besetting sins, grief of Penitence, before the self- trying to keep some hold of good in sacrifice of Love, the laws of matter spite of repeated falls, and even though which we try to fit to everything, fall worsted still trying again, and never helpless and meaningless." entirely giving in. This is the persever- ance which strikes me most-the ' per- MORAL CONSCIOUSNESS severance of sinners.2 9, " The moral consciousness of man- kind, which has kept growing with RIGHTEOUSNESS A DXRECTION man's growth, developing as part of his The common idea of the difference development, is just as certaln as his between right and wrong, is, that right physical science. l'he higher th~ngs and wrong are two separate territories may-not- be as exactly definable as the as it were, and that there is a boundary lower; but they are quite as real and in line dividing them, like the frontier line the main lines of them just as clear." between two countries; and that any- where on the right side of that boundary THE PERSEVERANCE OF SINNERS is right. . . . The difference between "It js to me one of the most touching rightand wrong is the most tremendous things in the world, the way in which distinction in the world. No distinction those who are not saints at all, but just of painful or pleasant can compare with the world's common rank and file, do, it-only it is not of that sort. There so often, keep striving on, striving comes in the thought, that it is not a towards some better thing: perhaps, in difference of place ,or position, but of the lowest form of it, not specially direction." STOPFORD AUGUSTUS BROOKE Stopford Augustus Brooke was born near ~etterkenn~on 14. March, 1832. He was educated at Trinity College, Dublin. He held various Anglican curacies in Landon, and was ~n~lish Chaplain at Berlin. He had charge of St. James' Chapel, York Street (1866- 79, and there his power and charm as a preacher began- to be widely recognized. During his chief ministry, at Bedford Chapel, Bloomsbury (I 875-18g5), he was one of London's most famous preachers. In 1880 he seceded from the Church of England. After his retire- ment from ~edfordChapel, he was for some vears perbatetic Preacher in varioui ~nitaiiakChurches. He died STOPFORD AUGUSTUS BROOKE on 18 March, 1916. Brooke was -a writer as well as a STOPFORD AUGUSTUS BROOKE preacher. In his " Life and Letters of .L F. W. Robertson," he produced one of the great rebglous biographies ol our language. Literary history and the interpretation of poetry were the chief themes in his other publications. His studies of ~hakes~eaie,Milton, Tenny- son, Browning : his histories of.English Literature (in&lludingthe " primer," one of the most brilliant examples of brief exposition ot complex extenslve mat- ter): his elucidatians of Turner's '< Liber Studiorum " all in various ways en- riched the intelligence and imagination at his contemporaries.

His writings- include, further, many volumes of sermons. His sermons were always read from paper, and most of them were published. But to read Brooke's sermons and to hear Brooke preach were two different things. The - - printed sermons reveal, indeed, the nobility of his themes, the fervour and delicacy of his moral and religious per- ceptions, the affluent grace of his language. But the living presence, the ardent temperament, the vibrating voice STOPFORD AUGUSTUS, BROOKE UNITARIAN TEACHERS thought or feeling, into somk outward wrought his great meanings into the shape. For goodness is' not thinking consciences and emotions of his con- and-feeling things, but doing good gregations. God moved out of the thought and shaping good feeling: and Infinite, hovered above the mountains : it cannot be without love of it, without brooded over the teeming cities of passionate desire of it: and love of it earth, p.enetrated the lives, the loves, cannot be without striving effort to the homes of sorrowing and rejoicing the make it take its fitting form. men. The manuscript became song and Nor, unless you do this, can you be prophecy. - cause of morality others: Brooke's religious thought leaned the in and unless your goodness has this propa- always to what is called the liberal side. gating, reproductive power, it is a He came to disbelieve in miracles: and failure; this carried with it, for his type of Shape it: shape it. I am always honesty, secession from the Church driving people to put into form what teaching in which scheme of doc- the they think and feel. The roots of trine i; built on the miracle of the enduring passion are in the struggle to Incarnation. Secession from the doc- creation. Embody, and your whole trlne did not, in his case, mean secession - inner life will become lovelier ; laziness, from the building, for Bedford Chapel selfishness, vanity, will not deform it or was a ~ro~rietarv.He carried out his minister to its decayon own ievision df the Prayer Book, directing its worship to God alone. TWO WAYS TEACHINGS OF BROOKE PUT YOUR THOUGHT INTO FORM " When we are young, we think that sin is best overthrown, and social and "All morality lies hid in this one national guilt best met, by prophetic sentence-Get what is in you, in UNITARIAN TEACHERS STOPFORD AUGUSTUS BROOKE

denunciation and force. There is, we when we find its source, we find God think, true grandeur, divine majesty, as Love, and in finding Him thus, we in the enforcing oflaw, and the fierce find the whole of religion. When I say, punishment of evil. then, ' Seek and cherish the beautiful,' But the real criterion of greatness is, I say, ' Live in humanity, in the highest whether men and women are made hum.anity, and live in God by living in better, whether evil is lessened and de- love.' " stroyed, in this Old Testament fashion. CASTING OFF Does that method subdue the evil of the world, and allure the hearts of men to "It is hard to break with old traditions follow the good ? And the answer of of doctrine and ceremony. But when history and our experience is, that not their power is only a power in the past : only failure attends it, but the intensi- when, if it were reverenced, the rever- fying of the evil. ence would be only conventional: when Then we turn to the way of Jesus, to there is no longer a spirit in their power: the way of the father with the prodigal when their use is no longer a use to man, son, to the way of the shepherd with but a chain which encumbers religious the lost sheep, to the forgiveness of sins, life in himself, and prevents him from to gentleness and loving kindness and feeling a wider religious life than they can support or give: better to beseeching, to love instead of wrath, to ' then it is God as the Father instead of GG~the abandon them frankly, openly and irre- Avenger, to the grace of our Lord Jesus vocably. To cling to them then is to Christ ." come to hate them: and at last to lose all religious life, all moral truth, all self- THE SEARCH FOR BEAUTY respect. And in the loss of these things, religion and the power of it die in the " When we search for beauty,- we search for the living form of God. And soul.'' UNITARIAN TEACHERS STOPFORD AUGUSTUS BROOKE

THE REASON FOR SECESSION Man reconciled to God through Christ: "The main reason for my departure of God incarnate in all men in the same manner in which was incarnate in from the Church was that I had-ceased He to believe that miracles were credible, Christ : of the vast spiritual communion and that, since the English Church in which all men are contained, and the founded its whole scheme of doctrine on depths of immortality in which they the miracle of the Incarnation, a dis- now live, and the fulfilment of which is belief in that miracle put me outside of their destiny: of the personal life of the doctrine of the Church." God in the soul, and of His universal life in the race: and of the thousand results which in history and life flow A FAITH WITHOUT MIRACLE in practice from these mighty truths." '' I look forward with ardour and emotion to preaching the great truths LOSE A CREED AND GAIN A RELIGION that declare the divine relations of God '' The world is weary of barren dis- toman. Ishallspeakof Godabidingin putes about religion; it seeks a life: it Nature, and abiding in Man: of God is weary of creeds; it wants to become immanent in History, and filling and before its God as a little child." impelling, day by day, to a glorious and righteous end: of the Revelation He is daily giving of Himself to man: and of the Inspiration which He pours into us all : of God revealed in the highest way through Jesus Christ : of the life which Christ has disclosed as the true life of man: of the Power and Love by which He kindles and supports that life: of JAMES DRUMMOND James Drummond was born i.n Dub- lin on 14 May, 1835, the second son of W. H. Drummondi D who was a leading Unitarian minister, and a poet of considerable distinction. After a brilliant career at Trinity College, in his native city, he entered Manchester New College, London, as a divinity student, and on completing his course there in I 859 he became colleague to the Rev. William Gaskell (husband of the famous Novelist) at Cross Street Chapel, Manchester. Some of his Cross Street sermons are preserved in " Spiritual Religion," the first of his published works. In 1869 he returned to Man- chester New College as Professor of Theology. In 1885 he succeeded Dr. J-4MES DRUMMOND Martineau as Principal. Four years later he nlaved with the College to JAMES DRUMMOND Oxford, and there he worthily sustained the ~rincivalshipA until his retirement in 11906. He iontinued. to reside in 0xf&d till his death on 13 June, 1918, at the age of 83. Thus, as the " Times " said in its obituarv notice of him, CC a e' long life of studious labour, and of quiet but profound religious influence, closely a-kin to that of the purest type of Christian saint," was brought to an end. His chief contributions to theological learning are " The Jewish Messiah," " Philo- Judaeus," and " The Character and Authorship of the Fourth Gospel " -works that have been truly described as " monuments of exact scholarship, and of impartiality in critical method." Among books of more popular appeal are his "Via, Veritas, Vita," " The Pauline Benediction, " " The Epistles of Paul the Apostle, " " Some Thoughts on Christolagy," " Studies - in Christian - 37 Doctrine, " " Johannine Thoughts, " Paul: is ~ifeand Teaching, C The Way of Life," and " Pauline Medita- tions "-the two latter having been published after his death. UNITARIAN TEACHERS JABIES DRUMMOND To the searching and uplifting power cluster, and from it they draw their of his sermons and other public utter- vitality. ClearIy to apprehend this ances, many have borne witness; and doctrine is to hold the master-kev those who -knew him remember how, which unlocks the mysteries of tge

under a manner naturally shy and kingdom- of heaven, and admits the reserved, there was an exquisite kindli- worshipper to the richest treasures of ness and courtesy, a serenity of faith, the Spirit. To explain it away, or to and fervour of devotion, which, as one see it obscurely, or to thrust it into a of his old students, Prof. G. Dawes subordinate position, is to miss the Hicks, has said, " made us feel as guiding light and the vivifying power of though in his presence we were breath- our religion." ing an atmosphere rarer and purer than THE that which encircles the earth." GREAT COMMANDMENTS Like his father he was a poet as well " Jesus pierced to the permanent es- as a theologian. .Many of the medita- sence of the law and the prophets, and tions in his " Johannine Thoughts " are summed up the ancient teaching in in verse, and-are marked by the same the two great commandments, to love elevation of mind and devoutness and God with all the heart and mind and beauty of spirit as his prose writings. strength, and to love one's neighbour as . oneself. This declaration, so vast in its grandeur and compass, sweeps away the TEACHINGS OF DRUMMOND

heavy burden of ritual and dogma,- THE FATHERHOOD OF GOD Jewish or Christian, and places in our "The doctrine of the fatherly char- hands a kev.I of interpretation whereby acter of God lies at the centre of the we may test the value of sacred books, Christian revelation. Around this the and try the spirits whether they be of other great doctrines of Christianity God. That which tends to quicken our UNITARIAN TEACHERS JAMES DRUMMOND love, to draw us into nearer communion A VISION OF THE FUTURE with him who is Love, and to send us "1 seem to behold a kingdom of God forth on errands of beneficence among embracing the wide world, and the our fellowmen, is of God, and bears the great ideals of the blessed Christ reign- stamp of his inspiration; but whatever ing triumphant in the hearts of men, tends to nourish our pride, to separate drawing together the nations of the us, as superior beings, from the common world into one vast brotherhood, bound herd of our brothermen, to smother the to one another by the golden chain of a spirit of love, which is the spirit of God, common adoration and a mutual love." is from beneath, and not from heaven."

THE WORD OF GOD THE ESSENCE OF CHRISTIANITY "The fragmentary records of Christ's " Where are we to find that element life have little to satisfy an idle curio- which binds together Catholic and Pro- sity, and their artless and popular style testant, Quaker and Ritualist, Calvinist and varying accounts invite the critic- and Arminian, Unitarian and Trinitar- ism of the learned; but al the more ian, in the unity of a common name, and brightly do they reveal what we want marks them as belonging to the same to know, the character of a soul; and we religious genus ? We can find it only in receive from their perusal a distinct im- thequality of the inward life. We may pression of a wonderful and exalted describe this as the life of Christ within personality, which becomes ever after the heart, as a -life of saintly fellowship the haunting ideal of our lives. But with God, as the life of sonship, as the this ideal can display itself through an incorporation- ot the Uivlne hte in endless variety of forms, both of intel- humanity. This is what its greatest lect and action, and instead of restrain- teachers have recognized as its essence." ing any of our natural gifts, it pervades UNITARIAN TEACHERS JAMES DRUMMOND them all as with a breath of holy energy, clinging shreds of mistaken thought and

and consecrates them to unselfish ends. practice, and to , exhibit in purer, Here then we rest : not primarily in the though it may still be transient, form the Church nor in the letter of Scripture; Eternal Spirit, the unchanging source but in the lowlyl Son of Man have we of all that has been true and good and seen the Word of God, full of grace and beautiful through changing times, and truth; and hiding this Divine Thought still, like a hidden leaven, working out in our hearts, we would make it the its unforeseen results." secret force of our activity, and what- ever may be our pursuits, rise into fel- A PRAYER lowship with Christ in the reverent " Grant, 0 Father, that we may seek worship of God and the loving service not our own glory, but thine alone. May of mankind.'' the world and self never come between us and thee, but with the holy simplicity THE CHURCH of Christ may we listen for thy word; "The Christian Church is a society for with single eye may. we discern thy the extension and perpetuation of the truth; and with pure heart mav we spirit of life in Christ. As a man with- cherish it; so that in the stillnesi and out the spirit of Christ is none of his, so a quietude of our souls we mav., have corn- Church kthout his spirit is none of his." munion with thee, and having ever

clearer revelations of thvr) will, we may LIBERAL CHRISTIANITY speak and act, not froG ourselves, but under the leading of thy Spirit. So may "The effort of Liberal Christianity is, we follow the Beloved into the kingdom while doing full justice to the historical of thv.r sons." development of doctrine and ritual, to free the Christian tradition from the RICHARD ACLAND ARMSTRONG Richard Acland Armstrong was born at Clifton, Bristol, on 5 February, 1843. He was the son of the Rev. George Armstrong, Unitarian minister in Bris- tol, who had formerly been a clergy- man of the Established Church of Ireland. Educated at University College, he graduated B.A. in on don University, and then became a Divinity Student at Manchester New College. He was min-

ister at Banbridge,- Ireland, for over two years; at , where the capa- cious High Pavement Chapel was built to accommodate his large congregation, for fourteen years; and at Hope Street Chu rch, Liverpool, for twenty-one RICHARD ACLAND ARMSTRONG years. He became a leader in social and municipal reform, and more than once RICHARD ACLAND ARMSTRONG ran ~ersonalrisks on account of his broad views on religion and politics. Alluding to his work as a temperance advocate and a leader in the cause of purity, Sir Edward Russell (afterwards Lord usse sell), Editor of the " Liverpool Daily Post,'' wrote that " he reGlu- tionizeda accepted ideasi as qto .I*the duty* ot a great corporation m dealing with facilities for shameless d*runkennessand

d glaring- immoralitv." His fearless- ness, his sense of duty, and his devotion to right made him appear to his oppo- nents somewhat stern and uncompro- mrsing. In face of wrong and shame, he would never yield. Yet children, friends, and casual acquaintances found him a most delightful companion and a man with a very responsive, sensitive soul. His religious vvrltings are marked by sound scholarship and careful re- search, but are expressed in language which charms, and which can be under- stood by every thoughtful reader, though unversed in the technical words ~ of theology and philosophy. Dr. Mar- tineau in his old age mote to him: '' It UNITARIAN TEACHERS RICHARD ACLAND ARMSTRONG is delightful to me, in retiring from the the Holy Spirit in his own breast are arena where the ultimate ~roblemsof L the only authorities over him by divine religion will again and again be dis- right in matters of religious faith." cussed, to know that the cause which we hold true and sacred is in the hands GOD IN NATURE of an advocate who is master of it not by is no reasoned argument which equipment only, but by profound con- It viction.'' mountain and valley, cliff and cataract is a song sing, a psalm To Dr. Martineau's arguments that speak. It they they chant, bearing conviction into the God is the Living cause behind the - world and the Living Righeousness be- heart, and chasing away the doubts that hind the moral law, -~r.Armstrong, in haunt and torment in other scenes. his volume '' God and the Soul," added They quicken the soul, awake it from and developed the argument, based on its torpor, set athrill the chords of im- - mediate communication between the emotional nature of man, that God God and man. And in the music of them is the Living Love behind things sub- - a man knows God, as knows his lime and beautiful. In his criticisms of he friend when he sees him face to face and others he was scrupulously just. He was never betrayed by partisan zeal, looks into his eyes." though his convictions were deep and GOD strong. EVERYWHERE He died at Liverpool, 4 January, 1g05. " God is the Energy, the Will-power,

the Spirit- that flows through the whole TEACHINGS OF ARMSTRONG universe, conscious at every point, with AUTHORITY attention concentrated everywhere. . . " I have always held that a man's own While I would willingly find, if I could, reason and conscience and the voice of some word less anthropomorphic than UNITARIAN TEACHERS RICHARD ACLAND ARMSTRONG attention ' to describe the conscious ULTIMATE CHRISTIANITY touch of God on every fibre and every We rest in the ultimate Christianity, atom of his universe; on the other hand, or-as a mighty preacher has truly I am convinced that we approach much called it-' the absolute Religion,' the more nearly to the truth when we faith, that is, that we and the world and conceive the attention of God ' concen- all things are in the hands of a Father trated everywhere ' than when we try who is perfect wisdom, perfect goodness, to imagine any natural processes what- and perfect love." ever as carried on apart from his instant and continuous heed." MORALITY AND EVIL THE BASIS OF THEISM "If God were to set human goodness - "It is wise and right to strive to show before him as the end to be achieved that Theism is intellectually justifiable, (and he would be no good God himself if as I, with all my strength, believe it is. he set before him any other end) then But for its health and vitality down the by the very terms of the proposition he generations the belief in ~oddepends could not but leave the door open to on those profounder elements of life human badness as well. And it is which invAve Conscience and Soul." thence that the sorrow and the woe and the great weight of moral evil, whence SPIRITUAL ASSURANCE spring all sorrow and all woe, have S. fallen on mankind. So that a perfect '" Spiritual assurance comes not from hearsay, not from subtle reasonings, not world to start with would be a self- contradiction. No world is perfect un- from a whole world's united creed, but .L less its perfection is worked out of pre- comes solely from the unutterable, in- p controvertible demonstrations of the vious imperfection and noble character is wrought out of liability to sin." Spirit .". UNITARIAN TEACHERS RICHARD ACLAND ARMSTRONG GOSPEL INTERPRETATION to weary men and stricken women, " If any part of the Gospels appears to - - - - watch him at the last through the you to breathe the love of the wonderful shadows of Gethsemane and the gloom and miraculous rather than of the of Calvary, and you need have no fear purely ethical and spiritual, remember but what he will assert his power over that that may be due to the exaggera- our thought, our imagination, our tions or enlargements of the reporters ; emotion, our life." if, on the other hand, any part of the Gospels appears to you exquisite in its HUMANITY AND PATRIOTISM spirituality, superb in its revelation of ethical and spiritual truth, remember " The education of the race is always in that that must come direct from Jesus, golng on, and even our own tlme, tor that it cannot be exaggerated, that .in example, desire for the good of the all probability Jesus really enlarged in world at large is only slowly forcing it- self into action making -itself felt as that strain and emphasized the ideas so and higher than desire for thi interest of expressed much more than the nar- our folk ratives report." own country. Many still deem ~orld-~hilanthro~~or pure humanity a fanatic's dream beside patriotism ; but JESUS a hundred years hence it will be a cc He is pre-eminently a man among moral axiom that the race comes before men. It is as a man among men that the nation." his moral and spiritual power becomes transcendent. . . . Let us talk with him on the way, kneel with him on the mountain side, move with him among the crovvd, hear the cordial of his speech