And there were religious fellowships ready to receive us. Let me first speak of the Unitarians, who very kindly offered to help us, both morally and financially. We were not told that we had to join the denomination before we could receive financial assistance. They offered to help us without any conditions. The Unitarians have a fund to help all "liberal" religious movements, and as a "liberal" religious movement, we could, if we wished, draw upon that fund. We did not accept the financial help, but we were happy to receive such moral support as men like James Freeman Clarke, Edward Everett Hale, Minot J. Savage and other equally distinguished preachers of Unitarianism could give us. The venerable Dr. Furness, more than once, occupied my pulpit, as also the Rev. Gordon Ames, whose church also proposed my name for a life membership in the American Unitarian Association. I can never be too grateful to the Unitarians for their hospitality to me in those trying times. Both Dr. Clarke and Dr. Hale had received me in their homes and given me such counsel as a young man at the threshold of a new career stands in need of. It was thus that Unitarianism, with its gracious hospitality, its tolerance and liberality, came very near persuading me that having gone as far as Unitarianism, it was not necessary to go farther. Thus you see, Moses and Calvin came back to me dressed as Unitarians; but, fortunately for me, I recognized the disguise. If I could "settle down" in Unitarianism, why did I leave the Presbyterian church? The difference between them is after all a difference of quantity. The Presbyterians believe more than the Unitarians, and while the Bible is inspired from cover to cover for the former, the latter believe only in the authority of certain portions of the book. Ernest Renan told the Protestants that they did not have sufficient reason for leaving the Catholic church. "But we could not believe in the mass," replied the Protestants. "If you believe in the virgin birth and the resurrection of the flesh, what but a whim could prevent you from believing also in transubstantiation," argued Renan. We can say the same of Unitarianism. If it can believe in parts of the Bible, as "inspired" or if it can accept, the unity of God, or "the Lordship of Jesus," why not believe a little more? If it drops one dogma on grounds of reason, it must drop all, and if it can accept one dogma, the "Lordship of Jesus," for example, on faith, why not also the Trinity? If God exists, he could be in three or more parts quite as easily as in one. Unwittingly the Unitarian church has helped to strengthen the cause of Orthodoxy. It speaks of Christ as the most perfect being or teacher who has ever visited this planet--a being possessing all the virtues, and none of the defects of human nature,--a being worthy to be called in a special sense, "the Son of God."