in your report of the meeting. Much of what he has written would by this means have been rendered unnecessary, and it is not improbable that he would have received such explanations as would have satisfied him without bringing the matter before the public in the manner he has now seen it his duty to do.

I admit that one of the versions to which I referred could not in strict propriety be called a Socinian version; for although it certainly did contain all the interpretations given to certain passages of Holy Writ by that body, yet it also contained many interpretations which, I have reason to believe, no one holding Dr. Hutton's sentiments would subscribe to. Neologian was the word I meant to have used; but was betrayed into the use of the word Socinian by its having been used by the speakers who preceded me. The term Neologian is frequently used on the Continent as synonymous with the term Socinian; but it is also used in a more extensive sense, as including those who do not go the whole length that Socinians do, and those who go much farther, as in the case of the author of the version referred to.

For Dr. Hutton's satisfaction I may state, that the versions in question were not condemned on my representation: but having called the attention of the proper authorities to the anti-christian character of these versions, they examined them for themselves, and pronounced judgment on them accordingly. I may further add, that the authors suffered no pecuniary loss by their versions being prohibited, and that, although the professor lost his chair, he continued to receive his full salary to the day of his death.

I do not consider it necessary to enter more fully into the consideration of all the topics contained in the letter; for although I could easily give a satisfactory reply to all the Dr.'s questions, I decline doing so for the very same reasons for which he finds fault with me. In conclusion, I must be permitted to assure Dr. Hutton that I am one of those who decidedly object to the introduction of controverted questions in theology directly or indirectly, at meetings of the Bible Society, and on this account regret that I was betrayed inadvertently into the use of a name which might be understood by some present as a term of reproach. I am yours, &c. JOHN PATERSON.

Edinburgh, 6th Nov. 1828.

DR. HUTTON'S REJOINDER.

To the Editors of the Leeds Mercury.

GENTLEMEN,

I beg leave through you to return my thanks to Dr. Paterson, for his obliging reply to the comments which I thought it right to make on a part of his speech at the late meeting of the Bible Society, as reported in your paper. That reply, so far as it contains an admission that the corrupted and mutilated version of the Scriptures to which he referred, could not properly be called a Socinian version, is satisfactory to me.-Dr. P. has not, however, been quite as explicit as I could have wished, or as the nature of the case, in my opinion, would have warranted. I admit," he says, "that one of the versions to which I referred could not, in strict propriety, be called a Socinian version." I did not understand that he ever meant to designate more than one of the versions in question by that appellation. I hope he does not now intend, after having kindly relieved us from the imputation of getting up a book, called a version of the Scriptures, in which, amongst other extraordinary omissions, not a word was said of the Holy Spirit, or even of the Resurrection,— to make us accountable for the miserably defective" edition of Luther's Bible which succeeded it. I trust be might have safely admitted that neither of the versions to which he referred could, with strict propriety, or indeed with any propriety at all, have been denominated Socinian. I still find it difficult, I must say, to understand how the Neologian professor could have had the audacity and folly to call such a book as Dr. P. has described a version of the Scripturés. Had it possessed any claim to that appellation, I should have thought that the text at least must have spoken of the Resurrection, the Holy Spirit, &c., whatever misinterpretations or false comments might have been added in the notes. Dr. P. has not, I regret to find, supplied me with the means of obtaining fuller information, with respect to the works in question. Should it be in his power to do so he will much oblige me, and I will gladly engage to join him, if he will only provide me with the means, in illustrating the claim which the British and Foreign Bible Society have upon the public, gratitude, for having substituted more faithful versions of the Scriptures in the

place of those shamefully corrupted ones which he has denounced. If he would favour me with a notice of the time and place when and where they were printed, I doubt not I should be able, through some of my friends, to obtain particular information respecting them. The term Neologian, Dr. P. says, is frequently used on the continent as synonymous with Socinian. If so, I am at least happy to find, that, in the instance before us, it could not justly be so regarded. The time, I trust, will never arrive when the Unitarians-or, if any one prefer the term, the Sociniansof this country shall be in any degree answerable for such opinions, or such conduct, as Dr. P. has ascribed to the late Neologian translator and professor. I have only to add that no private explanation that Dr. P. could have given, would, as far as I can perceive, have justified my forbearing to take public notice of an imputation publicly cast upon the denomination of Christians to which I belong, in the presence of a society of which I am myself a member. I remain, with respect,

Nov. 18th, 1828.

Gentlemen, yours truly,

JOSEPH HUTTON.

A NOTE BY THE AUTHOR OF LECTURES TO A SUNDAY

SCHOOL

Newcastle, Dec. 15, 1828.

THE Author of the Lectures addressed to a Sunday School, agrees with his friend T. C. Holland (see p. 493) in the general idea, that Christ came to save men from sin, by presenting to them more powerful and efficacious motives to forsake it; and that thus, and thus only, was his mission designed to be effectual in saving them from the consequences of sin. And he believes that the original short-hand copy (now destroyed) ran thus: "Salvation in the New Testament generally signifies deliverance from sin, and its consequences, misery, death and future punishment." And if the Editor of the Reformer should, as he has heard, be intending to reserve the Lectures for republication in another form, he will oblige their author by so re-arranging the sentence.

At the same time, he is not aware of the dreadful consequences of the sentence as it stands, which seem to present themselves to his friend: and if he will do him the

favour to read to the end the paragraph which it introduces, he will at least acquit him of any intention of inferring from them "election and reprobation," or any such obnoxious doctrines.

The author is sorry that particular circumstances have prevented him from continuing his communications in time for the present month; but hopes to be allowed a place in the numbers of the ensuing volume.

DIVINITY SCHOOL at CAMBRIDGE, UNITED STATES OF

AMERICA.

[From the "Appendix" to the "Third Annual Report of the American Unitarian Association."]

THE importance of this institution, and the interest taken in its prosperity, recommend the following statement to the attention of Unitarian Christians.

Extract from a letter of one of the Directors.

"There are some facts connected with the history and present state of this school, which may be interesting to you, as they evince strikingly the progress correct principles are making. The Board of Directors under the new constitution, came into office in 1824, at which time the school consisted of but thirteen members: there was also a large number of candidates resident at Cambridge, and it was not uncommon for ten or twelve of them to be unemployed for a succession of Sundays. The number of students has been gradually increasing, and now amounts to twenty-six; and the number of candidates, meanwhile, has been reduced to ten, all of whom are constantly employed, without being able to meet more than half the applications that are made for preachers. To supply this deficiency of regular candidates, the Faculty have been constrained to allow the members of the senior class to preach occasionally, and some of them almost constantly. During the last four years, thirty-five young gentlemen who were, or had been, connected with the school, have been settled in the ministry. Several very pressing invitations from the South and West, for Unitarian preachers, the Faculty have been under the necessity of postponing indefinitely; and it is well understood, that if the number of our candidates were treble or quadruple what it is, they might all be constantly and usefully employed.

"These facts are an amusing commentary on the reports industriously propagated of late, respecting the declining fortunes of Unitarianism. They shew, indeed, that the increase of ministers has not kept pace with the increase of churches holding our views; but this is an inconvenience which from its own nature is likely soon to be removed, the demand creating the supply. That this may be hastened, it is of unspeakable importance that all our churches, and the opulent and liberal amongst us, should direct their attention towards this seminary, and take care to provide it with the necessary means and facilities of a complete theological education. As the school increases, new foundations for scholarships are imperiously required; an additional professor is wanted, and the want is felt more and more every day; and the library also needs to be enlarged. In default of a sufficient number of scholarships, annual subscriptions of 100 or 150 dollars each have been promised and collected in several societies; and we hope this example will be imitated wherever there is the ability.

"We also hope that serious and gifted young men of liberal sentiments, throughout the country, will be led in the providence of God to embrace a profession which opens before them so bright and encouraging a prospect of usefulness. By the rules and regulations of the school, a collegiate education is not made a pre-requisite to admission; but only that the applicant has qualified himself to enter immediately on the appropriate studies of his class."

The following additional particulars are copied from a paper that has been submitted to the public by the Di

rectors.

"Divinity Hall, the public building of the School, was finished and dedicated in August 1826. It is placed in a pleasant and retired spot at a little distance from the buildings of the University. It contains a Library, a Chapel, and rooms for the accommodation of forty-two students, each of whom occupies a separate apartment. The arrangement of the building is on a novel plan, and has given great satisfaction for its conveniences, while its retirement from the University and the village, and its keeping near each other those who are engaged in similar pursuits, are calculated to have a most favourable influence on the habits and manners of the young men. At the same

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