prompted proposal. To the suggestion, however, that the constitution of the Free Religious Association, which had originally been drafted in accordance with the spirit of Universal Religion, and from which even the mention of Christianity had been intentionally excluded, might easily be developed into a form which should realize the "new departure" through the Free Religious Association itself, Potter lent a ready and sympathetic ear. After careful deliberation, he concluded that the wisest plan was to submit a proposition of constitutional amendments to the Free Religious Association at the Annual meeting of 1894, and allow the fate of this measure to decide the question whether the imperatively needed "new departure" should be effected through this Association, or through a new one specially framed for the purpose. Owing to the temperamental moderation and caution already alluded to, Potter had not arrived at the conclusion that this "new departure" was the clear need and duty of the hour, until his own experience, as a missionary of free religion, and as both a spectator and a participant in the World's Parliament of Religions, had convinced him that it was a practical necessity of the actually existing situation; he waited until the logic of ideas was confirmed by the logic of events. But, this once made plain to him, he hesitated no longer. When I asked him directly whether, if the Free Religious Association should decline to take up the work of organizing local societies on the basis of avowed independence of Christianity and avowed acceptance of Universal Religion alone, he was ready to favor practically the formation of a new Association for that express purpose, his reply was an emphatic yes; and he added that, in this case, Chicago would probably be a better place than Boston for starting the new movement. It was this answer which induced me to attend the conference of friends of the Free Religious Association in Boston, December 11, and to lay before them a draft of amendments, previously approved without hesitation or reservation by Potter himself, which would adapt the constitution of the Association to the positive and energetic prosecution of the "new departure." But, scarcely three weeks from that day, that noble heart had ceased to beat. Deprived of its long revered leader, the Free Religious Association adopted the amendments, indeed, but in a mutilated form which, by omitting the cardinal point of "avowed independence," deprived them of all significance as a "new departure." The death of its leader was the death of its own leadership, too, and the world waits for its successor. Further details are unnecessary here. But justice and fidelity to Potter's memory require that so much as this be recorded in this place. When, half a century hence, not only America, but the whole world as well, shall be thickly dotted with temples to Universal Religion, devoted to the pursuit of religious truth in the freedom of the scientific method, and emancipated from all dependence upon Brahmanism, Buddhism, Judaism, Christianity, Mohammedanism, or any other particular historical religion, let it not be forgotten that William J. Potter was one of the few prophetic minds of the nineteenth century who welcomed the dawn of that wider and wiser civilization, and spent his life in the effort to hasten its coming. Let it be not forgotten that he who did more than any other one man, nay, than all other men together, for the Free Religious Association, and who would fain have led this little company as explorers and pioneers and first possessors into the "promised land," died with the clear Pisgahvision of its beauty in his soul and before his eyes. Doubt of this statement must disappear before these words in his leading address at Chicago, September 20, 1893 "Following the logical lines of a growing unity in thought and purpose among the most enlightened and spiritual minds of all faiths, the Free Religious Association has been prognosticating the actual ultimate union of all the great faiths of the world in one religion; and this not by the conversion of all the others to any one of the faiths, but by the conversion and education of them all to the perception of a higher realm of truth. A quarter of a century ago, when the Free Religious Association was organized on a basis which, as to rights of membership, obliterated the line separating Christianity from other faiths, such a prophecy as this was sometimes ventured, but was apt to be regarded as the wild dream of a mere visionary. But to-day our most glowing visions pale before advancing reality. I make bold to say that we who are now living will behold nay, may already behold the dawn of the day of a new religion, which is to be really universal in its principles and as broad as humanity in - its boundaries; which is not, however, to be Christianity, nor Judaism, nor Buddhism, nor Neo-Brahmanism, but a new faith into which the specific religions are in form to die that they may continue to live in spiritual substance. The meaning of the Free Religious Association, to me, culminates in this. thought; and, in the remaining time during which I shall ask your attention, would that I had the power to impress the thought on your minds with the force with which it sometimes comes to my own!" The last great effort of Potter's life was dedicated to the practical realization of this thought in the Free Religious Association itself. He died before the effort had succeeded; and without him the effort failed. Through this Association he would fain have laid, in concrete reality, the corner-stone of the church of the future, the free church of the Ideal; but the Association lacked insight or courage enough to take that next step forward in its own development which would have consummated the hope and aim of its dead leader, or to rise to his spiritual height. This testimony must his old companion for twenty-six years, his friend in private and his comrade in public, bear to the purity of his spiritual perception, the splendor of his moral courage, and the crowning act of loyalty in his lifelong self-consecration to the truth. The future will recognize this forward-facing movement of his latest leadership as the most enduring monument to his memory; for it indissolubly associates his name with the advent of Universal Religion as the supreme renovating force of human history, the supreme hope of the world in the long centuries to come. VIII. Preacher, citizen, religious leader - Potter was all of these, not, perhaps, in the superlative sense, yet still in a sense so full and noble as to insure a grateful remembrance of his work for many generations. But the faithful worker is always greater than his work, and Potter was most of all a man. Some miscellaneous extracts from the few early journals alluded to, insertion of which in the order of time would have had the effect of giving to those early years a disproportionate prominence, as compared with the later years of which I have no records at command, will throw a stronger light on some of the most striking traits of his character than could be thrown by any abstract analysis or description. North Dartmouth, Nov. 23, 1847: "The idea entered my head to-day of going to Bridgewater to Normal School. Think I shall ask father again, though I do not want him to pay my board. I know that he wants me to be a farmer, and that I shall have to oppose his wishes to be a teacher. But I feel as though farming is not intended for me, and that I shall do more good in some other sphere. The question has often occurred to me, whether we should be directed entirely as to our employment by the choice of our parents. It seems to me that there is in each of us something which seems to point out our allotment the sphere in which it is. designed for us to labor. I am aware that this may at times, like the magnetic needle, be attracted out |