noble advocacy in New England. That a good life and character are the true
indications of the possession of a saving faith was a thought too often
uttered in England not to find advocacy in the colonies.

In this way Unitarianism had its origin, in the teachings of men who were
counted orthodox in England, but who favored submitting all theological
problems to the test of reason. It was not a sectarian movement in its
origin or at any time during the eighteenth century; but it was an effort
to make religion practical, to give it a basis in reality, and to establish
it as acceptable to the sound judgment and common sense of all men. It was
an application to the interpretation of theological problems of that
individualistic spirit which was at the very source of Protestantism. If
the individual ought to interpret the Bible for himself, so ought he to
accept his own explanation of the dogmas of the church. In so doing, he
necessarily becomes a rationalist, which may lead him far from the
traditions of the past. If he thinks for himself, there is an end to
uniformity of faith--a conclusion which such men as Chillingworth and
Jeremy Taylor were willing to accept; and, therefore, they desired an
all-inclusive church, in order that freedom and unity of faith might be
both maintained.

In its beginning the liberal movement in New England was not concerned with
the Trinity. It was a demand for simplicity, rationality, and toleration.
When it had proceeded far on its way, it was led to a consideration of the
problem of the Trinity, because it did not find that doctrine distinctly
taught in the New Testament. Accepting implicitly the words of Christ, it
found him declaring positively his own subordination to the Father, and
preferred his teaching to that of the creeds. To the early liberals this
was simply a question of the nature of Christ, and did not lessen for them
their implicit faith in his revelation or their recognition of the beauty