houses, in barns and groves, in order to afford the preachers, as well as the Brethren generally, an opportunity to meet; and they were then to be found over the states of Pennsylvania, Maryland, and what was then called New Virginia. Big meetings were resolved on; the first was held in Lancaster county, Pa. Here perhaps for the first, and for many long years, an assembly of Christians met together from far and near,-Lutherans, German Reformed, Mennonites, Dunkers, and others, coming as with one accord and with one mind. Many of the Brethren were thus for the first time, happily brought together; and as the meeting progressed it increased in interest. Br. Beohm being of small stature, wearing his beard long, dressed in the true costume of a Mennonite; Wm. Otterbein being a large man, showing a prominent forehead, on which one might see the seal of the Lord impressed; when Beohm had just closed a discourse, but before he had time to take his seat, Otterbein rose up, folding Beohm in his arms saying, "We are brethren." At this sight some praised God aloud, but most of the congregation gave place to their feelings by a flood of tears. This meeting, and the peculiar circumstances attending it, under the harmonizing influence of the divine Spirit, in uniting a people of such various pre-existing orders, now again free from party strife and feeling, under the great Head of the Church, gave rise to the name of "United Brethren in Christ." A name which the church, some time after thought proper to adopt.

The dawn and rise of the Brethren as a people, as to time, would take us back to A. D. 1758.

In the main, it was not a secession from, or a disaffection to any particular church, but an ingathering of precious blood-bought souls. Nor was it the offering of another gospel or doctrine, than that of reconciliation, repentance, and the remission of sins-Now while you hear his voice, the preacher cried. Yet all this was accounted strange. William Otterbein, Martin Beohm, and all others with them, were given to understand that a persisting in such a course of teaching and preaching would and must produce a separation: they would and must be cast out.

Otterbein dearly loved the church in which he had been brought up and ordained a minister, and remained in it as long as a prospect remained of benefiting it; but the hope eventually vanished. He had nothing to retract or to recall of what he had done, and what he was still doing as a faithful servant of his Lord; but the synod of which he had been a member thought otherwise, and the connexion between them was many years previous to his removal from earth fully dissolved. The synod and church parted with him apparently with little

sorrow or regret. But not so with Otterbein; the dissolving of ties and relations so sacred and dear, and next to God and a good conscience, had possessed his affections and his heart, filled his soul with anguish and a weight of sorrow, that at times seemed to know no bounds; tears would fill his eyes, and in big drops run down his cheeks, and then again as if he would lay hold of heaven, he would exclaim, "O how can I give thee up!" In these hours of distress his best friends dared not attempt to comfort him. His closet exercises on the same could be known only to God alone. No conception can now be formed of what he suffered in mind for some years after this sad event. But as his was the night of sorrow, his also, was the joy of the morning. The Lord knows how to send comfort to his chosen ones. In one of those seasons of bereavement and wo, the Bible opened for the morning lesson on the 49th chapter of the Prophet Isaiah, beginning "Listen, O isles, unto me, and hearken ye people, from far; the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; and said unto me, Thou art my servant," &c. The word and work run, thousands were blessed, and God was glorified. But the writer is admonished under existing circumstances to observe brevity, and must make one long stride.

The time came when he was no longer able to travel, and leave Baltimore, and take up his accustomed route to attend big meetings; but from the infirmities of his body his mind seemed to gather strength,, in pleading with God the more for the prosperity of Zion. The deepest thought that for the last year of his life occupied his mind, was, | "Shall the work stand and endure the fiery test? And will it ultimately prosper in righteousness after my departure?" A short time. previous to his end, he sent for Brothers Newcomer and Bowlus, that he might see them once more, and in conversation with them as to the past and present state of religion and the church, he remarked, "The Lord has been pleased graciously to satisfy me fully that the work will abide."

His benevolence knew no bounds. All he received, and all he had, he gave away in charities. The writer cannot conclude this short and imperfect narration better than with the tribute paid Otterbein by the late Bishop Asbury; who said of him "He was a good man full of faith and the Holy Ghost."

The demise of Otterbein, Beohm, and Geeting, as to time, is: Martin Beohm was permitted to preach to within a short time of his death.

702

HISTORY OF THE UNITED BRETHREN IN CHRIST.

His last illness was short; he, feeling his end was nigh, raised himself up in bed, sang a verse, committing his spirit unto God in solemn prayer, praising God with a loud voice, expired, March 23d, 1812, in the eighty-seventh year of his age, having preached fifty years. George A. Geeting quickly followed Beohm, which was on the 28th of June, same year, 1812. His illness was of but one night and a day, without much pain. Being sensible that his hour had come, he desired to be helped out of bed, which being done, he lined a verse and sang it with a clear voice, knelt down by the bedside, and offered up his last prayer on earth; and in the full triumph of faith bid the world adieu, having preached forty years. Wm. Otterbein, as he was first, was also last of the three; for the year 1813 closed the labours in the vineyard of the Lord of this holy man of God, full of years, of hope, and a glorious immortality. Soli Deo gloria.

UNITARIAN CONGREGATIONALISTS.

BY THE REV. ALVAN LAMSON,
DEDHAM, MASS.

ANALYSIS OF THE ENSUING ARTICLE.

1. Doctrines of Unitarians.—Great distinguishing features of Unitarianism—Diversity of opinion among Unitarians-Views generally received among them-Character of God -Gospel of Jesus originated in his mercy-Unitarian views of his justice-Jesus Christ -Unitarians believe him to be a distinct being from the Father, and inferior to him-The sort of evidence on which they rely for proving this-Assert the incredibility of the Trinity-Their view of the teachings of the scripture relating to the Son-The inference they make from the conduct of the disciples and others—Their views of Trinitarian proof texts-Of the concessions of Trinitarian Christians-Unitarians do not address Christ directly in prayer-Reasons for not doing it—Question of his nature-How regarded by Unitarians—His character and offices-True ground of reverence for Jesus, according to Unitarians-Unitarian views of the divinity of Christ-Their views of the Atonement— They do not, they contend, destroy the hope of the sinner, nor rob the Cross of its power -Unitarian views of the Holy Spirit-Of the terms of salvation-Of the new birth-How Unitarians speak of reverence for human nature-Need of help-Retribution for sin and holiness-Of the Bible-Their reply to the charge of unduly exalting human reason.

2. History.-Unitarians do not profess to hold any new doctrine-What they affirm, that they are able to prove of the Unitarianism of the ancient Church-Reference to modern Unitarianism in Europe-American Unitarianism-Its date-Its progress, to the commencement of the present century-Its state during the first fifteen years of this cen. tury-1815 an epoch in its history-First controversy-Its origin and results-Second controversy-First separation between orthodox and Unitarian Congregationalists.

3. Statistics. Number of societies and churches-Other Unitarians besides Congrega. tionalists-Unitarian periodicals-American Unitarian Association-Present condition and prospects of Unitarianism.

THE brevity we must study in this article will not allow us to give any thing more than a very meagre sketch of the views held by Unitarian Congregationalists of the United States, and add a few facts concerning the history and reception of these views, and the general .statistics of the denomination.

DOCTRINES.

Unitarianism takes its name from its distinguishing tenet, the strict personal unity of God, which Unitarians hold in opposition to the doctrine which teaches that God exists in three persons. Unitarians maintain that God is one mind, one person, one undivided being; that the Father alone is entitled to be called God in the highest sense; that he alone possesses the attributes of infinite, underived divinity, and is the only proper object of supreme worship and love. They believe that Jesus Christ is a distinct being from him, and possesses only derived attributes; that he is not the supreme God himself, but his Son, and the mediator through whom he has chosen to impart the richest blessings of his love to a sinning world.

This must be called the great leading doctrine, the distinguishing, and, properly speaking, the only distinguishing feature of Unitarianism. Unitarians hold the supremacy of the Father, and the inferior and derived nature of the Son. This is their sole discriminating article of faith.

On several other points they differ among themselves. Professing little reverence for human creeds, having no common standard but the Bible, and allowing, in the fullest extent, freedom of thought and the liberty of every Christian to interpret the records of divine revelation for himself, they look for diversity of opinion as the necessary result. They see not, they say, how this is to be avoided without a violation of the grand Protestant principle of individual faith and liberty. They claim to be thorough and consistent Protestants.

There are certain general views, however, in which they are mostly agreed, as flowing from the great discriminating article of faith above mentioned, or intimately connected with it, or which they feel compelled to adopt on a diligent examination of the sacred volume. Of the more important of these views, as they are commonly received by Unitarian Congregationalists of the United States, some account may be here expected. To do full justice to the subject, however, would require far more space than it would be proper for this article to occupy.

We begin with the character of God. Unitarians, as we said, hold to his strict personal unity; they are accustomed, too, to dwell with peculiar emphasis on his moral perfections, and especially his paternal love and mercy. They believe that he yearns, with a father's tenderness and pity, towards the whole offspring of Adam. They believe that he earnestly desires their repentance and holiness; that his infinite, overflowing love, led him, miraculously, to raise up and send