of pure and undefiled religion; but on all matters of dogmatic theology and Biblical criticism gladly leave every person to his own freedom and responsibleness. We agree with all Christian denominations in maintaining the neces sity of personal goodness and experimental religion. But we are distinguished, on the one extreme, from the sacerdotal and the Calvinistic churches, by our disbelief in the magically saving efficacy of sacramental forms or metaphysical dogmas. In the mean, we are distinguished from the liberal and growing body of our Universalist brethren, on this wise. It is our firm conviction that the final restoration of all is not revealed in the Scriptures, but that the ultimate fate of the impenitent wicked is left shrouded in impenetrable obscurity, so far as the total declarations of the sacred writers are concerned; and while we do generally hold to the doctrine of the final universality of salvation as a consistent speculation of the reason and a strong belief of the heart, yet we deem it to be in each case a matter of contingence always depending on conditions freely to be accepted or rejected. Those of us who believe (as the large majority of us do) in the final recovery of all souls, therefore cannot emphasize it in the foreground of their preaching as a sure part of Christianity, but only elevate it in the background.of their system as a glorious hope which seems to them a warranted inference from the cardinal principles of Christianity as well as from the great verities of moral science. On the other extreme, we are distinguished from the ultra rationalists, by devoutly acknowledging the supernatural origin and contents of our faith, and taking a posture of lowly discipleship at the feet of Christ our Master, owning him for the immaculate Son of God.

Upon the whole, then, we assert that salvation rests not

on superficial observance of rites, or on intellectual assent to creeds, or on any arbitrary and irresistible decree, but, under the grace of God, on the rightness of the ruling affection, on humble faithfulness of life and integral goodness of character. Herein our denominational existence is justified, and our distinctive work assigned to us. We think we have a true and generous faith, adapted to the progress of reason and to the exigencies of the times. On this liberal ground, around these practical issues, let us rally together and labor for the honor of our God and the welfare of our neighbor by the advancement of truth and the diffusion of love. Auspicious omens are above us. Inviting fields are before us. Sainted names adorn our annals. Saintly spirits ascended from our fraternity hover over us, coöperative yet, and attend our march. Overlooking all minor differences, sinking all alienating controversies, in the generous and conciliatory spirit that becomes us best, in the fear and affection of God, in the faith and love of Christ, let us go forth with a warmer philanthropy, a holier consecration, a deeper piety, a more united front, than we have yet shown, forth to the conquest of a brighter future than has ever been prophesied by our past.

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3*

PUBLIC MEETING.

THE Public Meeting of the Association was held on the evening of the 24th of May, at 7 o'clock, in the Federal Street Meeting-house. Prayer was offered by the Rev. Andrew P. Peabody, D. D. of Portsmouth. An abstract of the Report of the Executive Committee was given by the President, Rev. Dr. Lothrop, who then read the following resolutions, which were laid before the meeting for discussion, and to which several gentlemen had been preengaged to speak :

“1. Resolved, That the Divine authority of the Gospel, as founded on a special and miraculous interposition of God for the redemption of mankind, is the basis of the action of this Association.

"2. Resolved, That, while to a large extent we unite with our fellow-Christians of every name in laboring by common means for common ends, we have also a distinct work, whose essential importance and adaptedness, alike to the interests of pure Christianity and to the wants of the age, demand our continued existence and zealous action as a distinct denomination.

"3. Resolved, That, while many of the signs of the times are so auspicious for the rapid spread of Liberal Christianity, our denominational memories and hopes, blending with our sacred obligations to the truth as we hold it, should conjoin and animate us with new zeal, and send us forth to cheerful labors, in the light of glorious promises, to make the waste places of humanity rejoice and bloom under the renewing power of the religion of Christ.”

Rev. DR. PALFREY of Cambridge was invited to speak upon the first resolution.

He expressed his satisfaction with the ground taken in that resolution. He thought it was the only basis upon which this Association ought to conduct its operations; and as long as it continues to carry on its operations on this basis, it will continue to command the confidence of the Unitarian community. He saw nothing in this resolution that was intolerant, nothing inconsistent with the liberality of the Gospel. He could love the devout Pagan, or Mohammedan, or Catholic, or Deist; but while he conceded to them the full right to free investigation and free opinion, he claimed the same right for himself. Believing, as he did, that the evidence of Christianity is identical with the evidence of the miraculous character of Jesus, he was glad that this Association had made this declaration. He alluded to the speculations of Pagan philosophers respecting the doctrine of immortality. They could not arrive at any clear and satisfactory conclusions on the subject. They interrogated Nature, and Nature was dumb. His belief in immortality rested entirely on the words of Jesus Christ. If it were not for the proofs which Christianity afforded of this great doctrine, he saw no evidence that we were not as the beasts that perish. He gave rather a low estimate of German works on subjects of speculative theology. He thought more favorably of them in the department of criticism. He argued that the works of Jesus-his miraculous powers -were the highest evidence that he came from God. He quoted the words of Jesus, "The works that I do, they bear witness of me that the Father hath sent me." He considered the miraculous origin of Christianity established by the most satisfactory testimony. He renewed the expression of his satisfaction with the declaration of the fact, for he considered it a fact, by this Association, that the Gospel is founded on a special and miraculous interposition of God for the redemption of mankind, and that this is the basis of all their operations for the spread of Liberal Christianity. He believed the mission and labors of this Association to be in perfect accordance with the great object for which Jesus came into the world, which was to seek and to save that which was lost.

The PRESIDENT next called upon the Rev. WILLIAM R. ALGER of ROXBURY, to speak in support of the second resolution. He responded as follows:

The particular body of Christian believers represented by this Association desire, by enforcing the great practical teachings of the Bible, by faith and prayer, by preaching and example, by observance of the sacraments, by holding forth the history of Christ with its affecting motives and sanctions, by the various instrumentalities of education and discipline, and by aiding the progress of just reforms in society, to secure the universal reception of the moral truths contained in the Scriptures; to awaken in every heart a profound personal reverence, gratitude, and love towards Christ, through a proper appreciation of the divinity of his character and the transcendent deserts of his work in the world; to arouse in every sinful soul a deep recognition of its guilt, frailties, errors, and wants, establish in it the triumphant dominion of personal virtue, and lead it through the needful processes of spiritual experience unto a redeemed and new state of filial trust and devout joy; to enthrone God supremely in every mind, will, and affection, filling life with the harmony of obedience and crowning it with the consecration of piety; and finally to remove all needless evils from the earth and hasten on the millennial times. These are the universally acknowledged duties of all who bear the Christian name, and so far we heartily join in laboring by common means for common ends.

But, in addition to this, there are peculiar duties which each sect feels to be incumbent upon itself, and here our several lines of labor begin to diverge and to grow in a degree antagonistic. It is precisely here that each denomination looks for the justification of its existence, and the obligation of its characteristic aims and methods. What, then, are the peculiarities of work, instrumentality, and adaptation on which our UNITARIAN CAUSE rests its claims for support? I expect briefly to be able to show that they are such as do undeniably demand for it at our hands the most resolute defence against all assaults, and the most enthusiastic furtherance over all obstacles.