charities by his friends, he could scarcely have subsisted. This deficiency arose partly from the poverty of the congregation, partly from his own unpopularity. His religious views, which, during his abode at Daventry, had changed to Arianism, did not accord with those of his hearers; and he laboured under an impediment of speech. Yet, notwithstanding these unfavourable circumstances, he says, "I was far from being unhappy at Needham. I firmly believed that a wise Providence was disposing every thing for the best, and I applied with great assiduity to my studies, which were classical, mathematical and theological. These required but few books. As to experimental philosophy, I had always cultivated an acquaintance with it, but I had not the means of prosecuting it." The result of his theological studies was a still more decided rejection of the doctrines in which he had been brought up. In his own words, "I had become, in consequence of much pains and thought, persuaded of the falsity of the doctrine of atonement, of the inspiration of the authors of the books of Scripture as writers, and of all idea of supernatural influence, except for the purpose of miracles. But I was still an Arian, having never turned my attention to the Socinian doctrine, and contenting myself with seeing the absurdity of the Trinitarian system."

Priestley's situation was somewhat improved by an invitation to Nantwich, in Cheshire, in 1758. He remained there for three years, engaged in the double duty of preaching and keeping a school; and then accepted an appointment as tutor of languages in the Dissenting Academy newly established at Warrington. Not confining himself to the strict letter of his duties, he composed and delivered lectures on the theory of language, oratory, and criticism; on history in general, and on the history, laws, and constitution of England. It is a remarkable instance of his versa

tility and activity of mind, that, in addition to this extensive course of study, he undertook to write his History of Electricity, a subject with which he then was little acquainted, and finished it within a year, though in the course of the work he had been led into a large field of original experiments. After a residence of six years, the situation affording him a bare livelihood, he removed to Leeds, and took the charge of Mill Hill Chapel, in September, 1767.

At Leeds, Priestley resided for another period of six years, actively employed in clerical and scientific labours. Here his experiments on fixed air were undertaken, and published. He undertook a History of Discovereis relating to Vision, Light, and Colours, as part of a projected history of all the branches of experimental philosophy; but the sale of this portion was discouraging, and he abandoned the rest of the undertaking. He also published his well-known Chart of History, and wrote an Essay on Government, with other pieces, in addition to a great number of religious pamphlets. These various pursuits, with occasional visits to London, made him well known to literary men; and, by the friendship of Dr. Price, he was recommended to the Earl of Shelburne, as well qualified to fill the station of a literary companion and friend. In consequence, he removed to Calne in Wiltshire, close to that nobleman's seat, Bowood. Nominally filling the office of librarian, and treated by Lord Shelburne with uniform respect and kindness, he had access to the best society, both at Bowood and in London; he also had the advantage of foreign travel. But at length a coldness grew up on the part of his patron; and at the end of seven years the connexion was dissolved. By the terms of his agreement, Dr. Priestley became entitled to an annuity of 150l., which was punctually paid. Each party bore testimony to the honourable conduct of the other. The cause of this estrangement never was avowed; but it is pro

bable that the boldness with which Priestley wrote in support of his peculiar metaphysical and religious doctrines may have displeased Lord Shelburne.

Induced by motives of family connexion, Dr. Priestley now took up his residence at Birmingham. Local convenience and the society of various distinguished men, among whom James Watt was pre-eminent, rendered that town peculiarly suitable to his scientific pursuits, which, however, were never suffered to occupy him to the exclusion of theology. He undertook the ministry of a chapel. He revived the Theological Repository, which had been commenced and discontinued at Leeds. He composed and published his History of the Corruptions of Christianity. This work involved him in a well-known controversy with Dr. Horsley, who is commonly said to have owed his bishopric to his exertions in it. Priestley pursued the dispute in a history of early opinions concerning Jesus Christ; and for some time he wrote an annual pamphlet in answer to the attacks on Unitarianism. His intimate friend, Dr. Price, was the most distinguished among his opponents, and their controversy was carried on with eminent decency and candour. It was published in 1778, entitled "A free Discussion of the Doctrines of Materialism and Necessity, in a Correspondence between Dr. Price and Dr. Priestley, &c." The Socinian tenets of the latter were again advocated in his General History of the Christian Church to the Fall of the Western Empire.' These active labours in the field of controversy, backed by his general reputation, caused Priestley to be regarded as the leading person among the Dissenters, a body at that time distrusted by the government, and disliked by a large portion of their fellow-countrymen. The agitation of the repeal of the Test Act increased the prejudice against them, while it gave Priestley a fresh motive for exertion. Loud was the outcry, and bitter the hatred of the "Church and King" party.

、

One of the clergy of Birmingham attacked him from the pulpit. To him and to another he replied in a series of Familiar Letters to the Inhabitants of Birmingham.' At length party rage grew so high, that a meeting (at which Priestley was not present) being held by some persons, who looked favourably on the commencement of the French Revolution, July 14, 1791, to celebrate the anniversary of the destruction of the Bastile, the house in which they assembled was attacked by an infuriated mob. Dr. Priestley's meeting-house and dwelling-house were the next objects of outrage; and the latter, with his valuable library, philosophical apparatus, papers, &c., was destroyed. The houses of several other Dissenters were more or less injured. He recovered a certain compensation for his losses; but the sum awarded, according to his statement, fell two thousand pounds short of their real amount. The liberality of his friends, however, more than made up the pecuniary deficiency. The French testified a warm sense of his ill-usage; and, on the meeting of the National Convention, several of the Departments invited him to become a member of it. This compliment he wisely declined.

Birmingham was no longer a pleasant, nor even a safe abode for the philosopher. He removed to Hackney, where the congregation of Dr. Price soon invited him to become the successor of his deceased friend. By degrees he replaced his philosophical instruments, and resumed his studies, hoping to finish his life without more removals. But as the French Revolution advanced, and political dissension in England ran higher and higher, his situation grew more unpleasant, and, in his estimation, more dangerous. He found himself shunned at the meetings of the Royal Society, and he ceased to attend them; he was harassed by threats and insults; he believed the violence of the high church party against him to be on the increase; he saw oppressive political

prosecutions instituted against others, and thought himself a likely person to be marked for ruin. Above all, he found the evil repute into which he had fallen an effectual bar to the favourable establishment of his sons in England; and when they were gone to seek their fortunes in America, he resolved to follow them. He landed at New York in June, 1794, and shortly after settled at Northumberland, a town about one hundred and thirty miles N. W. of Philadelphia. There, rejecting more than one advantageous offer of situations in the University of Philadelphia, he spent the remainder of his life, continuing to the last his philosophical and theological studies. The chief fruit of these latter years was his General History of the Christian Church, in four volumes. After a gradual decline of strength, he died, February 6, 1804.

The private character of Priestley was such as to command respect. Modest, benevolent, pious, of studious and retired habits and unimpeached morals, the worst his enemies had to say of him was, that he taught heresy, and was an enemy of the established order of things. His works, not including those on scientific subjects, have recently been edited by Mr. Rutt, in twenty-five volumes 8vo., the first of which contains his own memoirs, illustrated by notes by the editor, and very numerous letters; and a catalogue of his publications in the order in which they appeared. The same memoirs, written by himself, in an unpretending and dispassionate style, and continued down to the author's death, by his son Joseph Priestley, appeared in 1805, with an appendix, containing notices of his works and opinions. With respect to his philosophical merits, the eloge pronounced on him by Cuvier to the Institute, of which Priestley was an associate, in 1805, will command attention, like every production of its distinguished author.

In the space to which we are restricted, it will be impossible to give an adequate idea of the vast im