church. But, as when it was first preached, men were fit to hear, and profit by it in a competent degree; as that was a proper time to divulge it, in order to improve the world, which it did very considerably; excelling all former dispensations; refining the conceptions, even of those who did not formally receive it; and yet was itself for some while but partially communicated, and imperfectly understood: so now, 'tis of much greater advantage to the world in general; and yet still capable of increase; it waits for its own fulness; nor shall mankind receive the proper influence and advantage of it, till their minds be much farther opened and enlarged, their reason more freely exercised, in this great mystery of divine love. "But though the face of Christianity be still miserably darkened and deformed; though some nations seem to be in their childhood yet, and cannot receive it; and others grow so vicious and abandoned as to be ready to reject it: though in some ages it seems to have been hid in darkness, and sunk under ignorance and superstition; in others, borne down with the torrent of licentiousness and libertinism: yet, we have reason to conclude that, upon the whole, its power is still visibly, or invisibly, enlarging over the world; and that it will always go on to do so, till the kingdom of Christ be fully come; till it be within us, and known by all, from the least to the greatest; till the everlasting gospel' (Rev. xiv. 6) go forth, and be so thoroughly understood and embraced, as to bring on the fulness of the Gentiles;' and by their means, the restoration of God's own people the Jews, as he has often foretold; and so 'the whole earth' (Is. xi. 9; Hab. xi. 14) ́ shall be full of the knowledge of the Lord, as the waters cover the sea."" Theory of Religion, pp. 191–194, 196, 197. G. SMALLFIELD, PRINTER, HACKNEY. UNITARIANISM EXPLAINED AND DEFENDED IN A DISCOURSE, DELIVERED IN THE CHURCH OF THE UNIVERSALISTS AT PHILADELPHIA, 1796. BY JOSEPH PRIESTLEY, LL.D. F.R.S. &c. JOHN Xvii. 3. "That they might know thee, the only true God, and Jesus Christ whom thou hast sent." "To us there is but one God, the Father, of whom are all things." 1 COR. viii. 6. "By evil report, and good report; as deceivers, and yet true." 2 COR. vi. 8. LONDON: REPRINTED FOR THE BRITISH AND FOREIGN UNITARIAN ASSOCIATION, 3, WALBROOK BUILDINGS, WALBROOK; SOLD ALSO BY R. HUNTER, 72, ST. PAUL'S CHURCH YARD. PREFACE. THE former Discourses* I have printed separately, that those persons who wish to peruse them may have an opportunity of doing it without having any thing that would be offensive to them obtruded upon them at the same time. Except what I have advanced concerning the doctrine of a soul, those Discourses contain nothing that can give offence to any Christians, let their peculiar opinions be what they will; and if I have not been misinformed, even what I observed on that subject did not prove to be so offensive as I had apprehended. Indeed, the firm belief of the doctrine of a resurrection must, with the truly considerate, make any difference of opinion which can only affect the doctrine of an intermediate state, of little consequence, In general, Unitarians have a particular claim to the candour of their fellow-christians, as their devotional services are such as any other Christians may join in. But it necessarily happens * The conclusion of the last Discourse on the Evidences, was, in 1796, prefixed to this Preface. that they cannot conscientiously join in the devotion of others, who, believing both Jesus Christ and the Holy Spirit to be, each of them, possessed of all divine attributes, as well as the Father, make them (as, to be consistent with themselves they ought to do) equally the objects of their worship. This Unitarians necessarily consider as idolatry, as much as the worship of the Virgin Mary, or any other saints in the Popish calendar. In consequence of this, Unitarians are often much embarrassed, and when they are few in number, their case is deserving particular consideration. I shall probably be asked, what is to be done by conscientious Unitarians, who, as such, cannot join in Trinitarian worship; but who, as Christians, would not forsake the assembling of themselves together for the purpose of public worship, who are yet without a regular or learned minister, and have not the means of procuring one? I answer, the same that the primitive Christians did when they were in the same situation. They formed themselves into societies for prayer, reading the Scriptures, and mutual exhortation, and with far less advantage than Unitarians are now possessed of. It is, in reality, nothing else than superstition that has made regular ministers, as they are called, so necessary as they are now become; there being nothing that is done by them that may not be done, and with as much effect, with |