REV. THOMAS F. KING was a minister of rare qualities. He came up from the humble walks of life, and by hard study and the improvement of every opportunity for mental culture, became a scholar of excellent acquirements. He was an enthusiastic believer in the Gospel, and one of its most eloquent preachers and defenders. He was especially acquainted with the evidences of natural and revealed religion, and well prepared to present them for the consideration of sceptical minds. His voice was rich, deep, and musical, and as a reader he could hardly be excelled. This, aside from their intrinsic merits, made his discourses strongly impressive. An instance is cited of a disaffected hearer who had concluded not to attend his meetings any more, finding himself at the door of the church one morning, after the service had opened, in expectation of hearing a stranger preach. Mr. King was there, reading the Scriptures,—the invitation in Isaiah's prophecies, "Ho, every one that thirsteth, come ye to the waters," &c. The hearer stood still, listened, attempted to leave, and was held fast. Again he started, but the words reached him, "Incline your ear, and come unto me; hear, and your soul shall live!" Further resistance was useless. His place in the sanctuary was taken again, and held afterwards while he lived. Mr. King had a large, warm, sympathetic heart, and made the joys and sorrows of his people his own. He was the life of the social circle, and his fund of anecdote and good humor usually insured him a warm reception everywhere. He had an unusually rich bass voice in singing. His pulpit services were pervaded with a profound reverential spirit. He was pastor in Hudson, N.Y., Portsmouth, N.H., and Charlestown, Mass., in which last-named place he departed this life, Sept. 13, 1839. His death was a Christian's triumph.

Of his eminent son, Thomas Starr King, what can we say that most readers do not already know? and yet the man and his life will always bear noting and will never fail to be admired. He was born in the city of New York, Dec. 17, 1824. He early manifested singular aptitude for study and deep conscientiousness. His education was desultory, but with his quickness of apprehension he acquired Latin and French at an early age. At fifteen, on the death of his father, he became the head of the family, and worked for their support as a clerk and school-teacher. In the mean time he was an untiring student of metaphysics and theology. One of his historians, Mr. E.P. Whipple, writes of him:—

"He mastered the results of the great German and French critics of the Bible. To many of our present young students exegesis practically means exit Jesus; but King, in all his eager quest of truth, and dutiful acknowledgment of the service which the great German theologians had rendered to the rational interpretation of the Scriptures, never lost his original hold on Christ Jesus as the express image of God,—as the Son who reveals to us the Father,—as the ideal embodiment of a perfected Humanity. Such a person had a natural call to the ministry."

His first sermon was preached in Woburn, in the autumn of 1845. In the summer of the next year he was invited to the pastorate of the Universalist Church in Charlestown, then made vacant by the removal of the Rev. E.H. Chapin to Boston. He accepted the call, and enjoyed a busy and happy ministry there, until his urgent call to become the minister of the Hollis Street (Unitarian) Church in Boston. The first invitation he declined, and made a voyage to Fayal to recruit his health which had been impaired by his incessant labors. The invitation was renewed on his return home, and he was installed in his new place in December, 1848. This course on his part was not agreeable to many of his Universalist friends, but they had no doubt that it was conscientiously taken by him, and most of them always retained their good will and heart-fellowship for him. They knew that his work would be mainly in the right direction always; and they were not disappointed. As a public literary lecturer, he was among the foremost in the land.

In April, 1860, Mr. King took charge of the Unitarian Church in San Francisco, Cal. He saw a field there which he deemed it an opportunity to occupy, both as a Christian minister and an American patriot. He entered with his whole soul into the defence of the national cause and in opposition to the traitorous intent of the secession conspirators. In the pulpit and on the platform he vindicated the national honor and pleaded for the maintenance of the national Union. As his biographer, Mr. Whipple, writes: "As far as regards the keeping of California loyal to the Union during the civil war, he ranks at least in the first file of its eminent citizens. His reputation was not confined to the Pacific coast, but extended over the whole country."[45] He literally wore out his life in this great and glorious field of exertion. Diphtheria came finally, and he passed into the higher life, March 4, 1865. His words at the last were: "I feel all the privileges and greatness of the future."

One of our ablest theologians and most devoted ministers was Rev. Abel Charles Thomas, born in Exeter, Berks Co., Pa., July 11, 1807. He was of Quaker lineage, his grandfather Abel having been a distinguished preacher of the Society of Friends during fifty-six years. It was of Rev. A.B. Grosh, then of Marietta, Pa., that he received his first knowledge of Universalism. In 1827 he went to Philadelphia as a printer, and was there encouraged by resident ministers, Rev. S.R. Smith, and Rev. T. Fisk, to enter the ministry. He preached his first sermon in the Lombard St. Church in November, 1828. In the following January he became publisher and co-editor with Mr. Fisk of the "Gospel Herald and Universalist Review" in New York city, writing editorials, putting them in type, conducting the correspondence, and as he says, "writing his sermons on a pine board by night," for he had begun his ministerial labors April 5, 1829, preaching in a small frame meeting-house on Grand St. In less than a year from the delivery of his first sermon, he responded to a cordial invitation to become pastor of the Lombard St. Church, Philadelphia, which connection continued with mutual interest of pastor and people for ten years. In 1834 and 1835 a discussion took place between Mr. Thomas and Rev. Ezra Stiles Ely, D.D., which was afterwards issued in book form, and has probably been more widely circulated and had a more permanent interest and usefulness than any other theological discussion in our country. It gave to Mr. Thomas a fame which will always be connected with his memory. Visiting New England after the discussion had closed, he received a most cordial and enthusiastic welcome, and preached in many places to large and deeply interested congregations.

Mr. Thomas removed to Lowell in the autumn of 1839, and took charge of the Second Church. Here he and his co-laborer, Rev. T.B. Thayer, started the "Star of Bethlehem," a vigorous weekly publication in support of the Universalist faith. While living here, he established the "Lowell Offering," a new movement for that time, and which elicited much interest in this country and in England. After three years' active and efficient work in Lowell, and after a few months' travel for his health, he went to Brooklyn, N.Y., where he organized a society and was one of eight men who built the first Universalist church in that city. From Brooklyn he went to Cincinnati, O., in 1844; but declining health and overwork obliged him to resign his charge in 1847. After a year's rest he returned to his old parish in Philadelphia. Twelve years later he was induced to go out as a missionary of Universalism to England and Scotland; the required funds were promptly raised, and accompanied by his family, in May, 1852, he sailed for England. His time was spent chiefly in London and Edinburgh, though he preached in all the principal cities of the United Kingdom, and made careful investigation of the religious aspect of affairs there. At the close of a year's labor he was joined in London by his co-worker in Lowell, Rev. T.B. Thayer, and wife, and for six months they travelled together on the Continent. He then returned to Philadelphia, and resumed his labor there.

During the late war, with its manifold excitements and fatigues, the visiting and caring for the sick and wounded in the hospitals, and his active interest in assisting the soldiers constantly passing to and fro, made serious inroads on his long-enfeebled frame, so that he was obliged to resign his charge in 1863. He removed to Hightstown, N.J., where he preached two years, one sermon a Sunday, as a labor of love. He then spent two years in Bridgeport, Conn., preaching in Danbury and other places as his strength permitted. In the spring of 1867 he purchased a farm at Tacony, Philadelphia, which was thenceforth his home.

Mr. Thomas was the author of several volumes besides the "Ely and Thomas Discussion;" his "Autobiography," "The Gospel Liturgy," "The Songs of Zion," "A Century of Universalism," &c. He wrote also some very useful and popular tracts,—among them "213 Questions without Answers," which has had a wider reading and attracted more attention than any other tract ever issued from our press. It has had a circulation of at least a million copies. The questions are strong, awakening, and searching.

Rev. T.B. Thayer, D.D., makes this brief but truthful statement of the character of Mr. Thomas:—

"As a teacher, he was a man of wonderful gifts. His sermons were largely doctrinal, expository, and defensive, as the position of our church at the time he began preaching demanded. He was clear, terse and logical, and original in the statement and discussion of his subject, with just enough of quaint Quaker phrase to give it spice, yet alive with the beauty and the glow of the poet's vision and illustration; and sometimes, when a sudden burst of feeling and inspiration came upon him, he rose to the highest demands of oratory, his eloquence became electric, and, like a full-charged battery, thrilled the entire congregation, until every heart beat with the pulses of his own faith and fervor. As a controversialist, he had few equals. His discussion with Dr. Ely, as an exhibition of the Universalist argument, was, and still is, the best and most persuasive work of the kind in our denominational history, and admirably displays the skill, logic, fairness and manly courtesy of Mr. Thomas as a debater. As a Christian gentleman, he was distinguished for the grace and courtesy of his manners, for his thoughtful kindness towards all, for his remarkable conversational gifts, and for the personal magnetism by which he attracted to himself all with whom he came in contact, young and old, strangers and friends alike."

For the last three years of his life he was confined to his home, and quietly passed on in full assurance of the immortal life, Sept. 27, 1880. Mr. Thomas was married Feb. 14, 1843, to Miss M. Louise Palmer, of Pottsville, Pa., who survives him, and is one of the active and efficient "women workers" of our church.

Contemporary with Mr. Thomas during his ministry in Philadelphia was Rev. Savillion W. Fuller, who became pastor of the Callowhill Street Universalist Church in that city in 1833. We are indebted to Mr. Thomas, who, in his "Autobiography," has given us a truthful though brief account of the worthy man:—

"His mind was comprehensive. His power of analysis was displayed alike in sermonizing and conversation. His perception was quick, his reflection rigid, and his stern conscience denounced what logic condemned. As a public speaker he was unequal. Sometimes he was tame, at others mightily stirring by forcible thought embodied in unusually glowing language. The average placed him in a high rank among the eloquent men of the age. In every respect of social nobility I never knew his superior.

He carried sunshine into all circles of the young and the old, the literary and the religious. Even the house of mourning seemed radiant in his visitations of loving trust. His keen wit was without asperity, and his ardent zeal was uniformly tempered by charity. His beaming face was a true index of the inner man."

He united with Mr. Thomas in a letter to four distinguished clergymen of Philadelphia, inviting them to lecture in the Universalist churches in that city on points of doctrinal difference between the parties. The result of the invitation was, finally, the Ely and Thomas discussion.

An instance in illustration of Mr. Fuller's aptness in emergencies is given in the "Companion and Register" of 1858. Entering the stage-coach for Utica one day, he found it full of passengers, among whom was a somewhat noted "revivalist" of that time, and his friend, a deacon. Mr. Fuller soon became disgusted with the coarse, brow-beating dogmatism of the revivalist toward the unassuming passengers, and took up the argument against him. Enraged at being foiled in controversy and overmatched in wit, the elder poured out a torrent of abusive language, when Mr. Fuller arrested his vulgar tirade by saying in a dignified and authoritative tone, "Stop, sir! Not another word from your lips! Why, sir, you are making a mere blackguard of yourself. Not another word, sir!" (arresting the reply before it could be commenced). "Not another word, I tell you! Why, you have already disgraced yourself and your profession, and, if allowed to continue, would disgrace the company you are in and the very horses that draw you along!" The mortified man shrunk into his corner, cowed by an imperiousness as much excelling his own in energy and power as it towered above him in dignity and truth.

But his deacon was determined not to be put down thus, and spoke up with much spirit, "Sir, this is a free country, and others have a right to speak as well as yourself." "Most certainly, my dear sir," said Mr. Fuller, with one of his beaming looks and in his blandest tones, "most certainly, sir; and I hope you will exercise your right." "Yes, sir; and I mean to exercise it, sir; I'll let you know, sir, that I shall speak as much as I please, sir," said the now enraged deacon. "That's right," replied the very courteous Fuller, "speak on, my dear sir; we wish to hear you speak." "Yes, sir," continued the choking deacon, "and I'll let you know that you can't shut my mouth, sir." "Oh, no, sir,—Heaven forbid that I should attempt it—I want you to speak—so, speak on, sir—we like to hear you." "Yes, sir, and I won't ask your permission, neither! I'll let you know, sir, that you are not my keeper, sir!" said the deacon, now almost bursting with rage. "Certainly not, sir," was the very quiet but smiling reply, "certainly not, sir,—I am a pastor, not a keeper of swine." A prolonged, hearty laugh from the passengers finally died away, and "there was a great calm." The deacon reclined in sullen silence, and the remainder of the journey was enlivened by pleasant and profitable conversation between Mr. Fuller and the other passengers.

Rev. William Allen Drew, most of whose life was passed in Maine, was born in Kingston, Mass., Dec. 11, 1798. He fitted for college in early life, but adverse circumstances compelled him to abandon his studies and go to Bath, Me., in 1813, where he was employed as a clerk for two years. He then spent four years at work on a farm in Hallowell. In 1819 he accepted an invitation to take charge of Farmington Academy, and remained in that position five years. He preached his first sermon in Farmington, Oct. 1, 1821, and was fellowshipped the same year. He remained in Farmington as teacher and preacher until 1824, when he began preaching in Belfast, and removed there Jan. 1, 1825. He remained there two years, preaching also in Camden, in Thomaston, and in other towns in the vicinity. In December, 1825, he began the publication of a religious paper called "The Christian Visitant," which was afterwards merged in "The Christian Intelligencer," published at Portland by Rev. Russell Streeter, and Mr. Drew was associated with him in the editorial work. In January, 1827, he removed to Augusta, in which place he had his home during the remainder of his life. The "Intelligencer" was removed to Gardiner at the same time, and he became its sole editor. From 1831 to 1833 he published "The Christian Preacher," a monthly journal of sermons. He established the "Gospel Banner" in 1835, and edited it with marked ability until 1857. After his connection ceased with the "Banner," he was editor of the "Rural Intelligencer" for a few years, and was at different times connected with the "Maine Cultivator," the "Augusta Courier," and perhaps some other papers. He was a contributor to the "Gospel Banner" even after the burden of years and infirmities pressed heavily upon him. He was eminently fitted for the editorship of a public journal.

Mr. Drew organized the First Universalist Church in Augusta in 1833. He was ordained its pastor when the meeting-house was dedicated, Nov. 26, 1835, preached to it constantly, and performed pastoral labors until 1848. Rev. Dr. Quinby, who published a biographical sketch of him after his decease, writes:—

"As a writer and editor he had few equals. His pen was ever ready, he never tired. Many of his productions bore the marks of great research and deep thought, though evidently written in the midst of a pressure of other occupations. His theology was plain and straightforward. All could understand him. His descriptions of scenes and places were vivid, natural, and generally true to the life. He had many admirers as a controversialist. Possessing a wide range of thought, good knowledge of the Bible, a well-balanced and discerning intellect, a ready wit, and naturally exceedingly sarcastic, he was a stalwart defender of Universalism in Maine, and proved himself competent to any emergency."

Rev. Isaac Dowd Williamson was one of the ablest advocates of the Universalist faith. He was born in Pomfret, Vt., April 4, 1807, and died in Cincinnati, Ohio, Nov. 26, 1876. In early life he learned the clothier's trade, and had no other schooling than that of the common district school; but his ardent thirst for knowledge, his force of character and enthusiasm made amends for lack of external aid. He was troubled with many doubts in his thoughts about religion until, at about the age of fifteen, Ballou's "Treatise on the Atonement" was put into his hands. He read it with avidity, and was greatly enlightened and encouraged. He had hitherto thought that all sorrow and suffering were inflicted by God in anger upon his children for their sins. The first sermon from a Universalist to which he listened was delivered by Rev. Kittredge Haven, from the text, "Whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth" (Heb. xii. 6). It lifted him out of his doubts and sent him away rejoicing. He went into a solitary place and wept for joy, and upon his knees vowed that if God would spare his life, and he could ever be qualified, he would enter upon the work of the ministry, a purpose which he followed out most faithfully. He preached his first sermon Oct. 1, 1827, in Springfield, Vt. After supplying the pulpit a short time in Langdon, N.H., he settled in 1828 in Jaffrey, N.H., and was ordained by the Franklin Association, at Townsend, Vt., Sept. 10, 1829. In June of the same year he removed to Albany, N.Y., where he lived seven years. From 1837 to 1851 he resided as pastor in Poughkeepsie a year and a half, in Baltimore two years, in New York city three, in Philadelphia three, in Mobile two winters, in Memphis, Ky., in Lowell, Mass., one year. From Lowell he removed to Louisville, Ky., remaining there two years, from there to Philadelphia, where he spent three years, which was his last regular pastorate, although he supplied in Cincinnati after his return from Philadelphia. He was with Rev. C.F. Lefevre, editor of the "Gospel Anchor" at Troy, N.Y., about 1830, a paper afterwards merged in the "Religious Inquirer," published at Hartford, Conn., Mr. Williamson continuing to edit it. He was one of the editors of the "Herald and Era," published at Louisville, Ky., and was for about ten years connected with the "Star in the West" as joint proprietor and editor, though for several of his last years performing no editorial labor.

Dr. Williamson, through most of his life, was afflicted with asthma in its severest form, but his vigorous will enabled him, in spite of it, to perform much labor. He delivered nearly 4,000 sermons, published nine volumes, beside many pamphlets, and for forty years was connected with our periodicals. He once crossed the Atlantic, and preached the Gospel of Impartial Grace in Great Britain. He took seven voyages of 2,000 miles coastwise by sea on the same errand. In his voyage to Europe, one of his fellow passengers was Washington Irving, then on his way to Spain. Mr. Williamson conducted the religious services on board the vessel, one Sunday morning, discoursing on the Paternal character, purposes and requirements of God, in accordance with Christian Universalism. After the service, Mr. Irving, who had been an attentive listener, cordially thanked the preacher for his sermon, adding emphatically, "These, sir, are my views, and I am trying to live in agreement with them." Mr. Williamson was a prominent and highly respected member of the Society of Odd Fellows, lectured far and wide in exposition and defence of their principles, and went to England mainly in their service. He was for many years Grand Chaplain of the Grand Lodge of the United States, and the ritual now in use by the Order was largely from his pen. He received the honorary degree of Doctor of Divinity from Norwich, Vt., University, in 1850. The writer of this sketch first heard Dr. Williamson preach at the session of the Universalist General Convention held in Strafford, Vt., in 1832. The subject was "Lukewarmness rebuked;" the text, Rev. iii. 15: "I would thou wert cold or hot." No noisy, declamatory appeal was it, no clap-trap effort reminding the audience of the "smartness" of the one to whom they are listening; but a clear, strong, earnest statement of the greatness of the Truth of God and of its pre-eminent claims upon the attention, love, and consecrated zeal of every believer in its unsearchable riches. In illustration (not profuse), in persuasiveness and application, it could not have been improved. The large old church was filled, the audience were in closest attention to the end, and many were the silent, sympathetic "amens" in response when his words were ended. The discourse afterwards appeared in the "Gospel Preacher," a monthly publication issued at Augusta, Me.

The "Rudiments of Theological and Moral Science" may be considered the summing up of Mr. Williamson's theological thinking during his ministry. It is a notable vindication of the Divine Sovereignty, a sovereignty infinitely glorified in the Divine Paternity. Although some of its reasonings savor too much of what is called fatalism to be accepted as practically healthful when men are called upon to "work out their own salvation with fear and trembling," it is in the highest degree helpful and hopeful to all of weak faith who need to realize that God has will and purpose of his own, and works within his children "to will and to do of his own good pleasure." God's beneficent sovereignty was to him the adamantine foundation of the Gospel. As strong and effective by voice and pen as the ministry of this good man has been, there were those at the beginning of it who were inclined to wonder at his attempt to enter this profession. Light-minded critics uttered their innocent witticisms, and sober well-wishers of our denomination very plainly hinted to him that he might possibly do quite as much service to it in some other line of effort than that of preaching! But all this to the pure-minded young soldier of the Cross was but an incentive to renewed exertion. They who doubted knew not that the Lord had called him, and had purposed for him a life of honorable labor in his holy service. Father Ballou used to say, "When the Lord undertakes to make a minister, he always makes a good one." Dr. Williamson was thus made. He has given "full proof" of his ministry, and now having gone "up higher," his works will follow him.

One of the ministers of a long pastorate in Vermont was Rev. Kittredge Haven. He was of a family of nine sons and two daughters, and was born in Framingham, Mass., Feb. 24, 1793, and died in Shoreham, Vt., May 4, 1877, aged 84. His father removed in 1802 to Cambridge, and in 1810 to Boston, where he established himself in a crockery store. The subject of this notice was providentially drawn to attend the ministry of Rev. Paul Dean, under whose preaching he was converted to Universalism, sang in his choir at his installation as colleague with Rev. John Murray in 1813, studied for the ministry with Mr. Dean, and in his pulpit preached his first sermon in July, 1819. In the spring of 1820 Mr. Haven made a preaching tour into Maine, spending one Sabbath in each of the towns of Waterville, Brunswick, Livermore, Winthrop and Turner, and in Portland three Sundays. After returning to Boston he received a letter from Turner, inviting him to become a pastor there, but he declined the call. Soon afterwards he took a journey into Vermont, and in Dec. 1820 settled in Bethel, on a salary of $5 per Sunday, which was the customary pay of a young preacher in those days. He was ordained at Kingsbury, N.Y., Oct. 14, 1821, by the Northern Association, embracing Vermont, a part of Canada, and all that part of New York which bordered on Lake Champlain. Two ministers only besides himself were present on that occasion, Rev. S.C. Loveland and Rev. Robert Bartlett. In 1829 Mr. Haven moved to Shoreham, and there he remained until death, preaching there regularly thirty-seven years, and occasionally, every year, from Jan. 1, 1825, to Jan. 1, 1870,—in all forty-five years.

Mr. Haven was an earnest and effective preacher. He was not especially noted for learning or eloquence, but was a plain, vigorous, and scriptural advocate of the Gospel. His preaching was a continuous stream of truth flowing forth in a strong and fervent delivery from the beginning to the close of his discourse. He possessed excellent judgment, sterling integrity, an amiable and Christian spirit, and unostentatious piety. He won and secured the respect of all men by his kindness of heart, his gentlemanly manners, and pure life. He made Universalism respected wherever he was known. Congregational ministers even called him evangelical. He left an honored name to his children and to the church which he had faithfully served for fifty years. He was uncle of the late Bishop Gilbert Haven of the M.E. Church.

The ministry of Rev. John Boyden was one of the most useful and honored of any in our churches. He was born in Sturbridge, Mass., May 14, 1809, and died in Woonsocket, R.I., Sept. 28, 1869. He attended the public schools in his native town during his youth, and engaged in teaching schools winters before he reached his twentieth year. In 1829 he resolved to enter upon the calling to which he had for some time felt drawn, and began his studies for the Christian ministry under the direction of the elder Rev. Hosea Ballou. His first sermon was preached in Annisquam, near Gloucester, Mass. In the following year (1830), he was ordained at Berlin, Conn. It was his first settlement, and he remained there four years. He next located at Dudley, Mass., where he continued as pastor until 1840, when he removed to Woonsocket, where he had before preached occasionally, and became the first pastor of the new society in that place, which had just erected a church. His pastorate here reached nearly the limit of thirty years.

As a preacher, he was plain, sound, and forcible. He never attempted great things in the way of sensational effort. He had too much good sense, and too refined notions of propriety to do that. His eloquence was in the sincerity, truthfulness, and earnestness of his statements and appeals. He was a clear and strong reasoner, and had always good illustrations of his subject at hand. Incidents from his own experience were often made most timely and impressive in his discourses. He was pointedly doctrinal and thoroughly practical in his sermons, generally using great simplicity and plainness of speech, but always giving evidence of a deep heart interest in the message he was delivering.

As a minister of Christian consolation he seemed pre-eminent. In this respect no preacher perhaps was more acceptable to our people. His calls to attend funerals, sometimes at long distances out of his own parish, were many. Old friends, who had long known him, when bereaved and afflicted were thankful to hear his voice speaking to them the comforting words of divine truth.

He was a true Christian reformer. All through his ministry this had been his character. Clear in his perceptions, sound in his judgments, consistent in his positions, and with an adamantine firmness in his adherence to principle, he was always ready to give his word and influence in aid of the reforms of the times. As an advocate of temperance and human freedom, he was surpassed by none in his faithfulness.

How his own people loved him! and how long and closely and happily were they united! That silver wedding celebration of the pastoral union in 1864; what evidence it gave of that unity of the spirit which can bind a good pastor and an appreciative people for so long a time with interest deepening as years increase, and which is such a reproof of the many injudicious calls and frequent resignations which afflict too many churches! What a golden halo is set around this long settlement of the faithful pastor and his loving people.

Rev. John Moore was another of the worthy and beloved of this ministerial company. He was born in Strafford, Vt., Feb. 5, 1797, and was early nurtured in the Puritanic theology of New England. Soon after he had passed out of his teens he became acquainted with the faith of the Universalist church. It answered to the true call of the manliness that was in him, and soon became an inspiration to his spiritual powers. He grew in its light, and his soul expanded in its genial atmosphere. Reading, meditation, and the culture of his mental powers soon opened the way for him into the ministry, the work of which he entered upon with hesitancy, not from lack of zeal in its interest, but from modesty as to his qualifications for the great calling. The counsellings of friends encouraged him, and his first messages were received with favor, and he became one of the most acceptable ministers and missionaries in Northern New England. Of noble personal appearance and gentlemanly demeanor, full of plainness and common sense in his discoursing, a clear expositor to the inquirer after Christian truth, and a son of consolation to those who sought its hopes in their sorrows, he was welcome wherever he appeared as a representative of our faith. His pastorates, nine in number (viz. in Lebanon, N.H.; Danvers, Lynn, and Lowell, Mass.; Hartford, Conn.; Troy, N.Y.; Strafford, Vt.; and Concord, N.H.), all gave evidence of his fidelity. As a moral reformer, he stood well without the church as well as in it, and as a man he was esteemed and loved wherever known. Even the politicians conferred upon him the nomination for the gubernatorial chair of New Hampshire; not so much because of his service to them as a partisan, as from the fact of the excellences in him that were above all mere party considerations, and which gave them the assurance that his honest and sturdy manliness would prove an honor in any position he might be called to fill. It afterwards appearing that his residence in the State had not been quite long enough to render him eligible to the office, another nomination was necessarily made. His death was sudden. He fell, of heart disease, near his home in the city where he had his last pastorate, lamented wherever his name and ministry were known. A public journal wrote of him, after his departure, "As a man, he was the very one that Diogenes with his lamp was looking for."

Rev. Henry Bacon.—How shall we write of that minister of all work, of versatile genius, nervous temperament, indomitable will, constantly alive in his love of Universalism, rooted and grounded in its theology, and full of its healthful and hopeful spiritualism as the sea is of water! He was a Boston boy, of the old North End, born June 12, 1813; a hearer of Dean and Streeter and Ballou in his youth, and taught at home by precept and example in the excellency of the knowledge of the Gospel of limitless grace. He was a born minister, for it was as natural for him to think and speak and write Universalism as it was to breathe God's air. He entered the ministry early in life (1834), and was successively pastor of the societies in East Cambridge, Haverhill, and Marblehead, Mass; Providence, R.I.; and Philadelphia, Pa. He was for many years editor of the "Ladies' Repository," a monthly publication issued at Boston by Mr. Abel Tompkins; and his prolific pen often sent out sermons, tracts, and pamphlets in advocacy of the faith of which his soul was so full. As another (Rev. John Boyden) said of him: "He was a living encyclopÆdia of current facts, and a living philosopher to arrange and expound them." The Universalist Reform Association appointed him their Corresponding Secretary, and an annual report on the topics usually embraced in their discussions was expected from him, because, as one remarked, "He got hold of everything."

He consecrated himself to his labors, and in them he was abundant. The poet Quarles describes him:—

His preaching gave evidence of his consecration to his work. It seemed as though he could never tire of the pulpit service. He was always ready to speak for God's truth. His words were earnest, full, and strong; his illustrations inexhaustible; and there was an unction in all he said which gained the sympathy of every hearer susceptible of religious emotion. Up to the last of his working he loved the pulpit, and stood up in it until exhausted nature would allow him to remain there no longer. And when he withdrew with reluctance from that sacred place, it was to finish his work in the retirement of his home, to give his dying testimony to a life full of the beauty and strength of divine truth. He departed this life in Philadelphia, March 19, 1856. A biography of him by his wife has been given to the public.

Another of the saintly ministers of our church was Rev. Day Kellog Lee. He entered the Christian ministry early in life, and, although his educational advantages in the beginning were not many, he was so close and constant a student as to become an expert in literature and science, as well as an able expounder of the Christian faith. He was one of those who felt that he was called upon to preach, and that he must not be kept too long from entering upon his work. The text of his first sermon indicates his anxiety in this regard: "Let me go, for the day breaketh." Gen. xxii. 36. And he went out into the fields of the Lord to be his faithful and profitable servant. Astronomy was a favorite study with him. His sermons were often illustrated and beautified by his presentation of its facts, and he came to be a most acceptable lecturer on the science itself. He had seven pastorates in New York and Massachusetts, and in them all was deeply loved for his admirable character and intense interest in his calling. He was a son of song, and put his soul into his verse. What can be sweeter than his tribute to the beloved poet and author, Mrs. Scott, inserted in her "Memoir"?

He was a writer of attractive volumes containing Tales of Labor; "Summerfield, or Life on a Farm," "The Master Builder, or Life at a Trade," and "Merrimac, or Life in a Factory;" works of merit, which have been extensively read. His modesty, conscientiousness, devotion to duty, and religious spirit, all serve to make blessed his memory, a memory that can never be dwelt upon but with affection by those who knew most of him in life. In 1868 St. Lawrence University conferred upon him the degree of Doctor of Divinity. He passed suddenly but peacefully away from the earth, in New York city, June 2, 1869, aged 53. His son, Rev. Charles F. Lee, is at present pastor of the Universalist church in Charlestown, Mass.