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Henry Adams, in remarking upon this situation in his history of Madison's administration, points out that leaders of the religious protest which is known as the Unitarian Secession in New England were also leaders in the intellectual and literary awakening of the time, but had no sympathy with Jefferson or admiration of France.
A definite epoch in my life had now closed, I knew; henceforth I would dwell in far lands. I entrained for Calcutta a few hours after my vision. The following day I received an invitation to serve as the delegate from India to an International Congress of Religious Liberals in America. It was to convene that year in Boston, under the auspices of the American Unitarian Association.
"The Calvinists are afraid Miss Nightingale's intention is to make the men Catholics in their dying hour. Others feel sure Miss Nightingale is an Universalist, or an Unitarian, or a Wesleyan Methodist. The fact is, Florence Nightingale is a devout Episcopalian."
The same fundamental reasons that led the rationalistic critics in the evangelical churches to their present conclusions will inevitably and logically lead to the Unitarian conclusions, whenever preconceived ideas and inherited prejudices are sufficiently relaxed. I wondered that I had not seen it myself long before, and I looked with pity upon the deluded victims who did not see it.
Nevertheless, the convention aroused such genuine interest that evening meetings were continued for two weeks, featuring as speakers Ernestine Rose, Antoinette Brown, Samuel J. May, and William Henry Channing, the young Unitarian minister from Rochester; and when the men appeared on the platform, the audience called for the women.
But as this did not bring him wealth he then tried various other ways of making a living. He began a weekly paper which ceased after a few numbers, he lectured on history, and preached in various Unitarian chapels. Then after a time he settled at Nether Stowey, where he was living when he met Wordsworth.
There are six volumes, containing under this title a large number of pamphlets and treatises, for and against the new views, published about this period. It is the first considerable body of Unitarian literature. Its promoter was Thomas Firmin, a disciple of John Bidle, on whose behalf he interceded with Oliver Cromwell, though himself but a youth at the time.
It was earlier in the same year that the first organized Unitarian propaganda took shape in a Unitarian Society for Promoting Christian Knowledge. In 1813, Unitarians were set free from legal penalties by the repeal, so far as they were concerned, of the exceptive clauses of the Toleration Act, this relief coming twenty years after Charles James Fox had tried to secure it for them.
That the Scottish Church should have rejected the truth for which these men contended was the heaviest blow which it could have inflicted on itself. Thereby it arrested its own healthy development. It perpetuated its traditional view, somewhat as New England orthodoxy was given a new lease of life through the partisanship which the Unitarian schism engendered.
Soon the "company's orders" were changed in the interests of humanity, and colored people as well as white enjoyed their civil rights, as becomes a great nation. With all this beauty of character, Lucretia Mott had her trials. Somewhat early in life she and her husband had joined the so-called Unitarian branch of Quakers, and for this they were persecuted.
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