tarianism was making silent progress. Many having ceased to hear the opposite sentiments inculcated, embraced it, often without any distinct consciousness of the fact. The term Unitarianism was then seldom heard in New England, those since called Unitarians being then denominated Liberal Christians. The appointment of one of them to the divinity professorship at Cambridge, in 1805, was the occasion of some controversy. The year 1815 formed an epoch in the history of American Unitarianism. The circumstances were briefly these: Mr. Belsham, in his Memoirs of Lindsey, published in London in 1812, had introduced a chapter on American Unitarianism, or as it was expressed, on the "Progress and Present State of the Unitarian Churches in America." This was republished in Boston in 1815, with a Preface by the American editor, the object of the republication being to sound the alarm against Unitarianism on this side the Atlantic. The pamphlet was immediately reviewed in the Panoplist, an Orthodox publication of the day. The two publications caused great excitement. The Panoplist especially, was complained of by Unitarians, as greatly misrepresenting their sentiments, and containing many injurious aspersions on their character. A controversy ensued, Dr. Channing leading the way, in a letter addressed to the Rev. S. C. Thacher, in which he charges the Panoplist with the attempt to fasten on the Unitarians of this country all the odium of Mr. Belsham's peculiar views, and replies to what he conceived to be other misrepresentations of the reviewer, particularly to the accusation of hypocritical concealment, brought against the Unitarians. Several pamphlets were written in this controversy by Dr. Channing, Dr. Samuel Worcester, of Salem, and some others, mostly in 1815. The tendency of this controversy was to draw a sharp and distinct line between the parties. The Panoplist had urged on the Orthodox the necessity of a separation "in worship and communion from Unitarians." From that time the exchange of pulpits between the clergymen of orthodox and liberal denominations, in a great measure, ceased, though all were not prepared for this decided step. Many congregations were much divided in opinion; a separation was viewed by many as a great evil; many were strongly opposed to it, but it now became inevitable. The Unitarian controversy, strictly so called, brought up the question of the rights of churches and parishes, respectively, in the settlement of a minister. Before the excitement on this subject had 1 subsided, another controversy arose, occasioned by Dr. Channing's sermon, preached at Baltimore, at the ordination of Mr. Sparks. This controversy embraced the doctrine of the Trinity, and the doctrines of Calvinism generally, all of which were subjected to a very thorough discussion. Professor Stuart, of Andover, appeared in defence of the Trinity, and Mr. Andrews Norton in opposition to it, in an article in the Christian Examiner, subsequently enlarged and published in a separate volume, under the title, "A Statement of Reasons for not believing the Doctrine of Trinitarians, concerning the Nature of God, and the Person of Christ." Dr. Woods, of Andover, defended the doctrines of Calvinism, and Dr. Ware, of Harvard University, replied. There were several replications and rejoinders cn both sides. A discussion was at the same time going on between Mr. Sparks, of Baltimore, and Dr. Miller, of Princeton. By the time this controversy subsided, the Orthodox and Unitarian Congregationalists were found to constitute two distinct bodies. The ministers of both divisions, however, in Massachusetts, still annually met in convention as Congregationalists, a name which belongs equally to both, but have, elsewhere, little religious fellowship or com munion. Such is the origin and history, so far as they can be given here, of the American Unitarians, viewed as constituting a distinct class or denomination of Christians. They are mostly the descendants of the old Congregationalists of New England, and are still Congregationalists, the forms of which they value for what they regard as their scriptural simplicity, as well as from many ancestral associations. STATISTICS. It is difficult to estimate the number of Unitarians in the United States; and of their character for intelligence, piety, and benevolence, it does not become us, in the present article, to speak. When they have no separate place of worship, they continue in many instances united in worship with orthodox societies. From the Fifteenth Report of the Executive Committee of the American Unitarian Association (May, 1840), it appears that the number of religious societies and churches professedly Unitarian, in Massachusetts, was then 150; in Maine, 15; in New Hampshire, 19; and out of New England, 36. The number has since increased, and is now estimated in all about 300. These are Congregational Unitarians, to whom this article refers. The same document assigns to the denomination called Chris tians, (who are also Unitarians), in 1833, 700 ministers, 1000 churches, from 75,000 to 100,000 communicants, and from 250,000 to 300,000 worshippers. Besides the Congregational Unitarians, it is computed that there are now in the United States, about 2,000 congregations of Unitarians, chiefly of the sect called Christians, Universalists, and Friends or Quakers. Among the periodicals which utter Unitarian sentiments, at the present time, are the Christian Register, a weekly paper, commenced in Boston, in 1822; the Monthly Miscellany of Religion and Letters, a monthly publication in Boston, commenced in 1829; and the Christian Examiner. The latter was originally issued under the name of the Christian Disciple, a monthly publication, commenced at Boston in 1813, under the superintendence of the late Dr. Noah Worcester. It continued under his charge until 1819, when a new series was commenced under different editors. This series terminated with the fifth volume, at the end of 1823. The work then took the name of the Christian Examiner, which is still continued, a number being issued every two months, the 34th volume being now in the course of publication. This work, which combines literature with theology, has always sustained a high reputation for learning and ability,―nearly all the more eminent Unitarians of the day having been, at different times, numbered among its contributors. The American Unitarian Association was founded in Boston, in 1825. An extensive correspondence is carried on, and other business transacted by the general secretary of the Association; and there are now several auxiliaries in different parts of the United States. The Association holds its annual meetings at Boston, in May of each year, at which the report of the secretary is read, after which various topics are discussed in speeches or addresses. The Association, through its Executive Committee, issues tracts monthly, of which the 16th volume is now in the course of publication. It furnishes temporary aid to small and destitute societies, and does something for domestic missions, particularly in the Western States. There is also a Book and Pamphlet Society, not under the control of the Association, but which co-operates, in some measure, with it, and distributes a large number of books and tracts. The last annual report of the Association speaks of the condition and prospects of the denomination, as in a high degree encouraging. Societies, it affirms, are multiplying in New England, and in various parts of the South and West. If the spirit of active controversy in the sect is passing away, as some think, the importance of a living, 718 HISTORY OF THE UNITARIAN CONGREGATIONALISTS. practical faith, and an earnest piety, was never more deeply felt. The present year, active efforts have been made, and not wholly in vain, to raise funds to meet the wants of the denomination, especially to educate young men for the ministry, to assist destitute societies, and support missionaries; in different ways to promote the cause of spiritual Christianity, and aid in building up the kingdom of the Redeemer in the world. UNIVERSALISTS. BY THE REV. A. B. GROSH. SUCH is the general and approved name of that denomination of Christians, which is distinguished for believing that God will finally save all mankind from sin and death, and make all intelligences holy and happy by and through the mediation of Jesus Christ, the Saviour of the world. Anciently, believers in this sentiment were called by its opposers," Merciful Doctors ;" and at a later day, "Hell-redemptionists" and "Restorationers ;" and within a few years past, efforts have been made to create a distinction among them, by classing them as "Restorationists" and "Ultra-Universalists;"-but the denomination itself, though composed of all classes thus attempted to be distinguished and divided off, claims for itself the sole name of UNIVERSALIST, and disclaims any other distinctive title by which to be designated. The great general sentiment of the final, universal salvation | of all moral beings from sin and death, in which this denomination is united, and by which it is distinguished, is termed Universalism; or, sometimes, by way of varying the phraseology, "the Abrahamic faith;" because it is the gospel that was declared to Abraham-or, sometimes, "the Restitution," or, "the Restitution of all things," &c. But that the reader may have as full information of this denomination and its faith, as the limits of this work will permit, I will state-First, the history of the sentiment peculiar to it. Second, the rise, progress, present condition, and prospects of the denomination in its collective capacity. Third, a brief summary of the general views held by Universalists, and the principal scriptures on which they rely for support. I. THE HISTORY OF THE SENTIMENT, OR DOCTRINE, OF The first intimation of God's purpose to destroy the cause of moral evil, and restore man to purity and happiness, is contained in the pro |