"Antitrinitarians, usually denominated Socinians, chose rather to distingush themselves by the name of Unitarians, to import their assertion of the numerical unity in such a sense as excludes all plurality of Persons in the Godhead, as well as essences. Unitarian has a general, Socinian a specific meaning; every Socinian is an Unitarian, but every Unitarian is not a Socinian. An Unitarian is a believer in the personal unity of God, a Socinian is a believer in the personal unity of God, who also holds Jesus Christ to be both a man and an object of religious worship. I know not a single Socinian in England, and to continue the term when the character is gone, is an impropriety of speech, if it imply nothing more. See "A Plea for Unitarian Dissenters, in a Letter of Expostulation to the Rev. H. H. Norris, M. A., on that part of his work against the Hackney Bible Society, which relates to Unitarians. By Robert Aspland."

The Socinian takes his name from Faustus Socinus, who died in Poland, 1604. There were two who bore the name Socinus, uncle and nephew, and both disseminated the same doctrine. The Socinian asserts that Christ had no existence until born of the Virgin Mary; and that being a man like ourselves, though endowed with a large portion of the Divine wisdom, the only objects of his mission were to teach the efficacy of repentance without an atonement, as a medium of the Divine favour to exhibit an example for our imitation-to seal his doctrine with his blood-and, in his resurrection from the dead, to indicate the certainty of our resurrection at the last day. The simple humanity of Christ, which forms a principal article of their creed, is founded on the passages of Scripture, where the Messiah is spoken of as a man, particularly the following; Acts ii. 22. "Ye men of Israel, hear these words, Jesus of Nazareth, a Man approved of God among you," &c.-Acts xvii. 31. "Because he hath appointed a day in which he will judge the world in righteousness by that Man, whom he hath ordained," &c.-1 Tim. ii. 5. "There is one God and one mediator between God and men, the Man Christ Jesus." At the same time

it must be acknowledged that neither the Trinitarian, nor

Sabellian, or Arian, denies his humanity; though they do not hold it in that exclusive and simple sense of the word, for which the Humanitarian contends. On this account it is, that the Socinians have received the appellation of Humanitarians.

Between ancient and modern Humanitarians, however, a difference obtains. The miraculous conception, and the worship of Christ, both allowed by Socinus, are rejected by most of the modern Humanitarians. Dr. Priestley distinguished himself in a controversy on this subject with Dr. Horsley, the late Bishop of St. Asaph. Dr. Priestley had published his two principal theological works: the one to prove that the first Christians were Unitarians, entitled "The History of Early Opinions concerning Christ" the other to account for the origin and spread of what is commonly called the orthodox doctrine, entitled "A History of the Corruptions of Christianity." On one or both of these publications the Bishop animadverted; and to these animadversions Dr. Priestley made several replies. The controversial pieces of Bishop Horsley with Dr. Priestley have lately been republished in one large volume by his son, the Rev. Heneage Horsley of Dundee in Scotland, who, in the preface, indulges himself in remarks on the issue of the controversy. On this preface the Rev. T. Belsham has animadverted-observing that Horsley retired with a mitre, and Priestley with the palm of victory!

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It is difficult to trace the origin of the Socinian controversy. John Campanus is said to be the first of the Reformers who distinguished himself on this side of the tion. Next Michael Servetus, a Spanish physician, whom Calvin persecuted even to death; for in the year 1553 he was committed to the flames, by persons who had themseves just escaped the fangs of the Romish church, and who at least had nominally erected the standard of religious liberty: "It is impossible (says Dr. Maclaine) to justify the conduct of Calvin in the case of Servetus, whose death will be an indelible reproach upon the character of that eminent Reformer. The only thing that can be alleged, not to deface, but to diminish his

crime, is, that it was no easy matter for him to divest himself at once of that persecuting spirit which had been so long nourished and strengthened by the Popish religion, in which he was educated. It was a remaining portion of the spirit of Popery in the breast of Calvin, that kindled this unchristian zeal against the wretched Servetus." See the "Life of Servetus," lately published by Mr. Richard Wright, of Wishbeach, where the tragedy is detailed with all its circumstances of brutality: also an "Account of Servetus," by the late Rev. W. Richards, of Lynnwhere the conduct of Calvin is treated with a merited severity. It is inserted in his valuable "Welch Biography, or the Cambro-british Noncomformist's Memorial," given by the author of this "Sketch," to the world. It is a rich mine of religious Biography, illustrative of the ecclesiastical history of the Principality.

Having mentioned the persecution of Severtus by Calvin, truth, on the other hand requires it to be stated that Socinius has been accused of persecuting Francis David, who, on account of his rejecting the worship of Christ, was cast into prison, where he died. The persecuting spirit discoverable in some of the Reformers diminishes the respectability of their characters; and the only apology that can be made for them is what has been already mentioned, that the nature and foundation of religious liberty were not then fully understood.

The Socinians flourished greatly in Poland about the year 1551; and J. Siemienius, Palatine of Podolia, built purposely for their use the city of Racow. A catechism was published by them, called "The Racovian Catechism;" and their most able writers are known among the learned by the title of the Polones Fraters, or Polonian Brethren. "Their writings were (says Dr. Maclaine) republished together in the year 1656, in one great collection, consisting of six volumes of folio, under the title of 'Bibliotheca Fratrum.' There are, indeed, in this collection many pieces wanting, which were composed by the most eminent leaders of the sect; but what is there brought together is nevertheless sufficient to give the attentive reader a clear idea of the doctrine of the Socini

ans, and of the nature of their institution as a religious community." An account of these several authors, as well as of the persecution of Francis David, will be found in "Dr. Toulmin's Life of Socinus." See "Lindsey's Historical view of Unitarianism," Dr. Jones's Ecclesiastical Researches," Hopton Hayne's "Scripture Account of the Attributes of God, and of the Character and Offices of Jesus Christ," and Mr. Belsham's "Calm Inquiry into the Scriptural Doctrine respecting the Person of Christ." Mr. Belsham has also published "The Bampton Lecturer reproved, being a reply to calumnious charges of the Rev. Dr. Moysey," with a Letter to Dr. Magee, on his work relative to the Atonement. Of this latter work, Dr. Lant Carpenter has given an elaborate examination. Dr. Carpenter, indeed, not only notices Dr. Magee, but also the Bishop of St. David's Dr. Hales, Dean Graves, Dr. Nares, Dr. Pye Smith, Mr. Rennel, &c. promising another volume by way of completion. There are Lectures on Unitarianism, the one series by the Rev. George Harris, of Glasgow; and the other by the Rev. W. J Fox, London. See also the Rev. R. Apsland's "Three Sermons on Blasphemy;" and Wright's Unitarian publications.

The Unitarians in London, besides having a Society for promoting Christian knowledge and the practice of virtue, by the distribution of books, have established a fund which sends forth Missionaries to preach in various parts of the kingdom. Both of these, together with the Society for the protection of their Civil Rights, are incorporated unthe name of the BRITISH AND FOREIGN UNITRIAN AS

SOCIATION.

The Unitarians have Annual Sermons on the Wednesday and Thursday in Whitsun week at South street Chapel, Finsbury-square, attended by numerous friends from the country. The Unitarians are sanguine in the expectation of the final triumph of their principles. The Rev. T. Lindsey, speaking of Unitarians, says, "Its deep and concealed root hath begun to put forth vigorours branches, which are extending themselves in all directions, and unquestionably will, in time, cover the earth." And the Rev. T. Belsham declares, "We do not despair of the

advent of a glorious period in the revolution of ages, when the Unitarian Church shall comprehend in its ample inclosure the whole christianised world!"

Antitrinitarians have also differed respecting the personality of the Holy Spirit. Much has been said on both sides of this intricate question. Dr. Lardner's "Letter on the Logos" may be consulted; and also Mr. Marsom's little piece, entitled "The Impersonality of the Holy Ghost," published in 1787. In "Doddridge's Lectures, information is given respecting this and almost every other article of the Christian faith. Dr. Kippis published an edition of this valuable work, with additions and improvements, as did also the late Dr. Williams, of Rotheram. The private Christian, as well as the theological student, will derive much knowledge from the perusal of it.

A note added to this publication by Dr. Kippis, applicable to this first division of religious opinions is of so excellent a nature, that I am tempted to transcribe it :— "When it is considered, how extremly difficult many questions in themselves are, and what different conclusions have been drawn concerning them by men of the profoundest knowledge and deepest reflection, there is a modest scepticism which it will become young students to preserve, till time shall have given them the opportunity of wider inquiry and larger observation. This remark would not have been made, if instances had not occurred, of youth who have eagerly, and even arrogantly adopted an hypothesis on one side or the other, without sufficiently exercising that patience of thinking, and that slow progress of examinations, which are likely to be the most favourable to the acquisition of truth."

The account of Unitarians may be concluded, by a reference to "The Racovian Catechism," translated, with a valuable introduction and notes, by the the Rev. Thomas Rees, LL. D., F.A.S.-also' to the new edition of Dr. Joseph Priestley's Theological Works, by John Towell Rutt, Esq. which he has superintended with a commenable industry. Momoirs of Dr. Priestley are prefixed, which incorporate every interesting particular which can illustrate his character and enbalm his memory. Infidels