proved Version of the New Testament; all published in Boston; and especially the General Repository, published at Cambridge, by some of the Officers of Harvard College, afford sufficient evidence, without detailing ⚫ other circumstances, of a settled and persevering determination to prostrate orthodoxy, and to substitute Unitarianism in its place. But the evidence now before us is in some respects more important than any which has preceded it; as it is compris ed within a small compass, is easily obtained, and is supported by the names of some of the principal parties concerned.

The Society which claims the honor of taking the lead, in the great work of reformation in our country, is, according to our his torian, that which meets at the Stone Chapel in Boston; and Dr. Freeman, it seems, claims to be considered, as at the bottom of all the revolutions, which have taken place there. So early as the year 1786, Dr. Freeman had persuaded his church to adopt a Liturgy, which the Rev. J. Smith, in a letter to Mr. Lindsey, describes as "perfectly Unitari. an," (p. 11.) Dr. Freeman, however, in a letter, dated the same year, tells Mr. Lindsey, that "some defects and improprieties are still retained, for the sake of inducing them, (his congregation,) to omit the most exceptionable parts of the old service, the Athanasian prayers." (p. 12.) In 1811, however, a new edition of his Liturgy was published by Dr. Freeman, which, "with a very few alterations chiefly verbal, might be made," says Mr. Belsham, "per fectly unexceptionable." p. 12.

Dr. Freeman, it seems, was unable, on account of his heretical sentiments, to obtain Episcopal ordination. This misfortune was obviated, however, by his congregation, who, it should be remembered, still professed to be Episcopalians. They ordained him themselves, on Sunday the 18th of Nov. 1787.

Shortly after, a circumstance happened, which as Dr. F. declares in a letter to Mr. Lindsey, tended very much to satisfy the minds of his people, respecting the manner of his ordination.

""I mentioned in a former letter, that Bishop Seabury had ordained a priest in Boston. The members of my congrega tion in general attended. They were so shocked with the service, particularly with that part where the bishop pretends to communicate the Holy Ghost and the power of forgiving sins, which he accompanied with the action of breathing on the candidate, that they now congratulate me upon having escaped what they consider as little short of blasphemy. Few of them had ever read, or at least attentively considered, the Ordination service. Since they have heard it, I have frequently been seriously asked by them, whether I would have submitted to so absurd a form.

I confess that I am convinced I should have acted wrong if I had done it. I shudder when I reflect to what moral danger I exposed myself in soliciting ordination of the American bishops, for I certainly never believed that they had the power of con veying the Holy Spirit.” pp. 14, 15.

Thus much for the history of Unitarianism at the Stone Chapel. This congregation is afterwards described in the pamphlet, as being the only one of professed Unitarians in New England. We must say, that the conduct of this Society and of their min ister, in coming out openly, and avowing their sentiments to the world, is vastly preferable to a hypocritical concealment of them. Had other societies followed their example, we should

long since have known with whom we were contending; and not have been obliged to guard against ambushes, instead of combating in the open field.

From Dr. Freeman, so open and ingenuous in the profession of his sentiments, much of the information in our historical pamphlet is derived, as to the progress of Unitarianism in America. This father and apostle of the sect in question, in this country, seems to be more deeply interested, and better informed on the subject, than any other man, who appears in Mr. Belsham's From him we pages. learn, that in 1789, in consequence of the labors of Mr. Hazlitt among the Boston clergy, there were already "many churches in which the worship was strictly Unitarian." p. 12.

Note.

be still upon the increase. I am acquainted with a number of minister's, particularly in the southern part of this state, who avow and publicly preach this sentiment. There are others more cautious, who content themselves with leading their hearers, by a course of rational but prudent sermons, gradually and insensibly to embrace it. Though this latter mode is not what I entirely approve, yet it produces good effects. For the people are thus kept out of the reach of false opinions, and are prepared for the impressions which will be made on them by more bold be raised up when these timid characters and ardent successors, who will probably are removed off the stage. In the eastern part of this State, or what is called the District of Maine, the Unitarian doctrine also makes progress, as I have just been informed by a worthy and judicious minister from that quarter. The Clergy are generally the first who begin to speculate: but the people soon follow, where they are so much accustomed to read and inquire.

"Though it is a standing article of most of our social libraries, that nothing of a controversial nature should be purchas ed, yet any book which is presented is freely accepted. I have found means, therefore, of introducing into them some of the Unitarian Tracts with which you have kindly furnished me. There are few persons who have not read them with avidity; and when read, they cannot fail to make an impression upon the minds of many. From these and other causes, the Unitarian doctrine appears to

"In the accounts which I give you of the state of religious opinions in this country, I always endeavor not to exaggerate, sensible that every zealous man (and I confess that I am zealous) is naturally disposed to rate his own party as highly as he can. It is possible that Unitarianism may be losing ground in one quarter while it is gaining it in another, and that I may not perceive or may not attend to the that the opinion is scarcely known in the former. Indeed, I confess and lament largest part of this vast Republic. It flourishes chiefly in New England; but not much in Connecticut, Rhode Island, New Hampshire, and the western counties of Massachusetts. A few seeds have been sown in Vermont, and an abundant harvest has been produced in the vicinity of Boston and the counties directly south of it. In Pennsylvania, much may be expected from the labors of Dr. Priestley." 3953 pp. 22, 23.

How far the sentiments in question have spread in Boston, has been often a subject of inquiry, and not unfrequently of debate. Mr. Belsham will inform us. "If," says he, "I am not greatly misinformed, divine' worship in many of the principal churches at Boston, is carried on upon principles strictly, if not avowedly, Unitarian." p. 38.

If any thing be lacking in Mr. Belsham's account, it is suppli

ed in a letter to him by William Wells, Esq. of Boston, a gentleman, who, from his extensive acquaintance with books and men, and his distinguished zeal in the cause of Unitarianism, may well be supposed to give us as exact a picture, as any man living could draw. We print the whole letter, as we shall have occasion to refer to it on various subjects.

"LETTER

From William Wells, Esq. of Boston, in New England, to the Author. Boston, March 21, 1812.

tions, are the same. He is one of the Judges of our Supreme Court, an excellent man and most zealous Unitarian. He is now on the circuit in this town, and tells me he is obliged on Sunday to stay at home, or to hear a Calvinist Minister. He

is no relation to our friend.

"My dear Sir,

I glad to hear you received the Sermons safe. About six weeks ago I tor⚫warded to Mr. Freme a parcel for you, containing the first No. of "The General Repository and Review." For this you are indebted to Mr. B. I think a letter from him accompanied the Review, but am not sure, as I took no memorandum of the contents of the parcel. A second number will shortly appear, which shall be forwarded by the earliest opportunity. I believe I mentioned in my last the name of the Editor, Mr. Norton, an excellent young man. Of his abilities you will be able to judge. I think the first article, and the Review of the Horsleian and Priestleian controversy display a soundness of judgment which at his age is rare. A number of young men who have taken their bachelor's degree now reside at Cambridge as theological students. Several of them are the sons of men of fortane; some, as far as I can judge, of superior talents; and all are pursuing their professional studies with a zeal which is well directed by the very worthy and learned Dr. Ware, professor of divinity, and Dr. Kirkland the president, and an honesty which is entirely unfettered and unbiassed by any system whatever. We have to contend here, as you in England, for the first principles of protestantism, but I see no reason to fear that the ensuing genera. tion will be destitute of able champions for the right of private judgment. . "With regard to the progress of Unitarianism, I have but little to say. Its tenets have spread very extensively in NewEngland, but I believe there is only ese Church professedly Unitarian. The Churches at Portland and Saco, of which you speak, hardly ever saw the light, and exist no longer. The Mr. Thatcher, who was formerly a Member of Congress, and e Judge T. whom Mr. Merick men.

"Most of our Boston Clergy and respectable laymen (of whom we have many enlightened theologians) are Unitarian. Nor do they think it at all necessary to conceal their sentiments upon these subjects, but express them without the least hesitation when they judge it proper. I may safely say, the general habit of thinking and speaking upon this question in Boston, is Unitarian. At the same time the controversy is seldom or never introduced into the pulpit. I except the Chapel Church. If publications make their appearance attacking Unitarian sentiments, they are commonly answered with spirit and ability; but the majority of those who are Unitarian are perhaps of these sentiments, without any distinct consciousness of being so. Like the first Christians, finding no sentiments but those in the N. T. and not accustomed to hear the language of the N. T. strained and warped by theological system-makers, they adopt naturally a just mode of thinking. This state of things appears to me so favorable to the dissemination of cor rect sentiments, that I should perhaps regret a great degree of excitement in the public mind upon these subjects. The majority would eventually be against us. The ignorant, the violent, the ambitious and the cunning, would carry the multitude with them in religion as they do in politics. One Dr. M. in a contest for spreading his own sentiments among the great body of the people, would, at least for a time, beat ten Priestleys. Not to dwell upon the consideration, that Unitarianism consists rather in not believing. and that it is more easy to gain procelytes to absurd opinious, than to make them zealous in refusing to believe. With what arms, when the and are the judges, can virtue and learning and honor contend with craft and cunning and equivocation and falsehood and intolerant zeal? Learning is worse than useless, virtue is often diffident of her own conclusions, and, at any rate, more anxious to render men good Christians, than to make them Christians of her own denomination; and that self-respect, which is the companion of virtue, disdains to meet the low ening of her adversaries, or to flatter the low prejudices of her judges. I think then it must be assumed as an axiom, that a persevering controversy upon this question, would render the multitude Bigoted and persecuting Calvinists Then come

object besides religion and philosophy. Philadelphia will be a more favorable situation than this, and there I shall make a beginning. It will be better, however, to wait a little time, and not show much zeal at the first; and as my coming here is much talked of, I shall reprint my Fast

and Farewell Sermons.

"I have written to Mr. Belsham, whom I hope, some time or other, to draw hither. He will tell you may scheme. But as I am soon going to Philadelphia, I shall soon know more on the subject.

"I was never more mortified than I now am at not having with me any of my small tracts in defence of the divine unity,

as my being here leads many persons to wish to read what I have written on the subject. I shall reprint them, and I flatter myself they will produce a considerable effect. Indeed my coming hither promises to be of much more service to our cause than I had imagined. But time is necessary, and I am apt to be too precipitate. I want your cool judgment. You waited patiently a long time in London; but what an abundant harvest have you And there. J. PRIESTLEY." pp. 47, 48.

How well these ardent expectations were fulfilled Mr. Belsham informs us.

"Dr. Priestley's personal ministry in the United States was attended with very little apparent success. In Northumberland, where he resided, he collected but few proselytes; and in Philadelphia, where the chapel in which he preached was at first crowded with the principal characters in the United States, he was afterwards for some reason or other almost deserted. Yet here his labors were not wholly inefféctual. Since Dr. Priestley's decease a small, but highly respectable congregation, has been formed, in which, till a regular minister can be procured, a few of the most intelligent and best informed members conduct the service by turns; and the society, upon a whole, is increasing, though some, who once professed zeal in the cause, have turned their backs upon it. The Unitarians in Philadelphia are now erecting a chapel for religious worship, to which many of different persuasions have contributed liberally." Pp. 23, 24.

In Connecticut, that land of steady habits, Unitarianism has had poor success. Two ministers, the Rev. J. Sherman, and the Rev. A. Abbot, who endeav

ored to make disciples there to the sect in question, were both obliged to separate from their charges. Mr. Belsham has introduced a long account of the persecution, (as he is pleased to consider it) of these two "worthy confessors." We shall not enter upon the examination of these cases at present. We refer our readers for the examination of Mr. A.'s case to the Panoplist for August, 1812, p. 118, where they will find an ample review of it. Mr. Sherman's case is quite as unfortunate for Mr. B.'s cause. Mr. S. was dismissed, not by a Consociation, or an ex-parte council; but by a Mutual Council; by men whom he himself considered as favoring his cause. On some of the reflections which Mr. B. makes, with regard to his dismission, we shall have occasion again to touch,. We shall dismiss the case at present, with advising Mr. B., before he bestows the honors of martyrdom again, to wait until the martyr has had time to evince the stability of his profession.

Of Mr. S. we are altogether disposed to speak with tenderness. We have always greatly lamented his fall. He was an amiable man, and possessed respectable talents. But we believe that Unitarians themselves are not much gratified with his present standing.

Nothing but the merest spirit of party could ever have laid hold of the cases of Mr. Abbot and Mr. Sherman, as subjects of complaint. Nothing but a partial, colored, mangled statement of their cases, could be of any avail to the Unitarian cause. After all the means, which are before the public, of becoming