A short time before his exile, Priestley was instrumental in forming a society in London, called, "The Unitarian Society for promoting Christian Knowledge, and the Practice of Virtue, by the Distribution of Books." The object of this society was twofold. First, that all, who believe "there is one God, and one Mediator between God and men, the man Christ Jesus," might have a common bond of union, and a means of combining their strength. Secondly, that such books as are adapted to the diffusion of correct views of christian doctrines, and to the promotion of virtue and piety, might be printed and distributed at a small expense. Among other benefits, which have resulted from this society, it ought particularly to be mentioned, that under its auspices an improved version of the New Testament was published, in the year 1808, according to the text of Griesbach, with marginal notes, and a critical preface. The society is now in a flourishing state, under the care of Thomas Rees L. L. D. who has lately translated the Racovian Catechism into English, and enriched it with notes. Many other institutions of this description have since sprung up in different parts of England, so that in some one of them almost every unitarian society is

published several works at Northumberland, among which were his "Notes on all the Books of Scripture," in four volumes; and his "Church History," in six volumes. The two first volumes of this latter work had been printed in England. Four others were now added.

When Priestley was on the eve of his departure for America, he expressed himself as follows in a letter to a friend; "I leave this country with every good wish, not only to my friends, but to my enemies; and hope, that when prejudices are removed, we shall meet in a better state." To this amiable and christian spirit, his whole life bore testimony. ED.

included. With these, it is not uncommon to have associated what are called "Christian Tract Societies," which are designed for the distribution of such books as have a practical, rather than a controversial tendency.

The trinitarian controversy, heretofore engrossed by the learned, thus passed into the humbler classes of society; whence it soon became necessary, that the pulpit should be made to cooperate with the press, aud some measures adopted for the relief of such societies and individuals, as became sufferers by an open renunciation of the popular creeds. Accordingly, an association was formed in 1806, called, "The Unitarian Fund for the Promotion of Unitarianism, by means of popular Preaching." The objects of this society are, first, to afford aid to congregations, whose means are inadequate to a regular administration of the ordinances of religion; secondly, to maintain a body of itinerant preachers, whose office it is to expound the Scriptures to the people upon unitarian principles; and thirdly, to provide for such ministers, as have been reduced to want by a public profession of unitarian sentiments. This institution has tended more than any other to combine and animate the efforts of English Unitarians. By its aid the pure truths of the Gospel have been widely proclaimed. Zealous and able missionaries have traversed England and Wales. Scotland also has been the field of their labours, where several unitarian churches have been planted, and a powerful impulse has been imparted to the progress of truth. The proceedings of the society have, till of late, been directed by the Rev. Robert Aspland, the worthy pastor of the church over which Price and Priestley once presided. Its concerns are now conducted by the Rev. W. J. Fox, minister of the

Unitarian Society in Parliament Court, Artillery Lane, London.

Ireland has not yet been embraced in the unitarian missions. Numbers in that island, professing Arianism, adhere to the Presbyterian discipline, but it does not appear, that there exists a body of christians convening for public worship, to whom the term unitarian is strictly applicable. In the north and south of Ireland there are doubtless many, as in England, who are favourable to the unitarian faith, yet are content to remain in the church of their fathers?

The civil condition of unitarians at the present day is the same as with other Dissenters. They are indulged in the free exercise of their religion; but all are alike excluded from the honours of the state, who do not conform to the establishment. They are eligible, however, to a seat in parliament; and the law, which imposed upon them the severest penalties, was repealed in 1815, at the motion of William Smith, himself a unitarian, whose services during thirty years in the cause of liberty, entitle him to a high rank among British patriots. This statute, however, had been silently abrogated by disuse.

The necessity of subscription having excluded all unitarian youth from the national universities, it was judged expedient to erect a seminary for their use. It is situated at York, and is under the charge of the Rev. Charles Wellbeloved, who is likewise the professor of divinity. The grand principle of study, which he adopts, is, that neither his own opinions, nor those of others shall be taken as necessarily true, but that the students, after collecting all the thoughts of learned and pious men of various persuasions, which can throw light on the Scriptures, shall be allowed to judge for them

selves. His colleagues are William Turner, A. M. professor of the Greek and Latin languages, and of ancient and modern history; and John Kenrick, A. M. professor of mathematics and natural philosophy. Many unitarian youth have resorted to the Scottish universities; and many, after completing their academical course in the dissenting colleges, have become public preachers of unitarianism.

Rev. Mr. Little's Discourse on the Mystery of Christ.

A SERMON has just been published in Washington, by the Rev. Robert Little, on the subject of Mystery, as this term is used in the Gospel. The author's view is perspicuous and scriptural, and accompanied with several pertinent remarks designed to illustrate and confirm his statements.

This discourse, it seems, was prompted by the attacks and illiberal abuse, with which some good people have thought it their duty to try the christian fortitude and forbearance of our brethren in Washington. It has an intentional bearing on an elaborate work, which a clergyman of that city, professing the Catholic faith, and "Superior of the Catholic Seminary," has commenced against unitarians. We say commenced, for although the author threatens a formidable octavo, he does not come down upon us at once, but sends it out in piecemeal, we suppose in imitation of the good old times of the Inquisition, when tortures were protracted, that they might be the more keenly felt. As the shafts, which this new combatant has prepared himself to hurl against the growing cause of unitarianism, are aimed exclusively at our little work, it may be thought, per

haps, that a regard for our safety should make us look to our armour, and put ourselves in an attitude of defence. But unfortunately, it may be, we cannot rouse ourselves to any apprehension of danger; and of victory we are not ambitious.

The author's whole object, as far as we can discover, is to show that unitarianism is dangerous and false, because it appeals to the reason, or the understanding of men, in connexion with the Scriptures. And how does he establish this point? Why, truly, by professing to use the very same faculty, which he condemns as so mischievous in unitarians; or in his own lucid phrase, "by a concatenation of principles and logical inferences necessarily connected," and by endeavouring "to show, at one glance, the stress of the argument, and the logical conclusiveness of the whole argumentation." Now we should be glad to know, what a man has to do with logic, or argument, or argumentation, or principles, or inferences, who denies the use of his reason. We confess it seems to us little better than folly to argue with a man, who boasts of rejecting the office of reason, and at the same time commits the absurdity of writing a book in six numbers, professedly to prove by a series of reasonings, that reason is a useless thing. And we confess further, that should we often see this same reason running to such results, as in the work to which we are now alluding, we should be the first to acknowledge its impotency.

We have no desire to interfere with the religious concerns of the Catholics. No unitarian in this country, within our knowledge, has ever lisped a word against them. We are willing they should have their religion of mystery and tradition, if they will let us have ours of the Bible and common sense. While