specially illustrates the spirit animating a large and influential
section of the body. It is promoted for free and open intercourse
between serious thinkers of all schools of theological and social
philosophy, and is reported to have a circulation quite beyond that of
any similar publication. The 'Hibbert Lectures,' connected with the
trust founded in 1847 for the diffusion of 'Christianity in its simplest
and most intelligible form,' further exemplify the broad interpretation
of this duty. Scholars of different churches have contributed to the
series of volumes well known to religious students. The principle
followed in general is stated in the oft-quoted phrase--'Free Learning
and Free Teaching in Theology.'

It is needful, perhaps, to guard against the inference that the
Unitarian movement is only, or in the main, an intellectual one. Since
1833, in consequence of a visit by _Dr. Joseph Tuckerman_, from Boston,
'Domestic Missions' were founded, to promote the religious improvement
of the neglected poor, and to-day this kind of work still goes on with
much social benefit in our larger cities. Similar benevolence has marked
the American side. Many congregations, too, are composed largely of
working-people, and in recent years a Van Mission has carried the
Unitarian message into the country villages, mining districts, and other
populous parts. These aspects of their activity are apt to be obscured
owing to a pardonable disposition of Unitarianism to point to the 'great
names' associated with their churches. In the American list, for
example, we find Emerson, Longfellow, O.W. Holmes, Bryant,
Hawthorne--Whittier and Lowell had close affinities; Bancroft, Motley,
Prescott, Parkman; Margaret Fuller, Louisa Alcott; and statesmen,
jurists, merchants, and scientists too numerous to set down here.
Obviously, the English side cannot rival such a brilliant roll; the
_élite_ of society has not been here, as in New England, on the side of