occasional negligence of the rules of writing, which distinguish all the compositions of this author. Dr. Joseph Priestley was the old est son of Jonas Priestley, a cloth dresser; and his mother was the daughter of a farmer at a village near Wakefield. He was born at Fieldhead, about six miles from Leeds in Yorkshire, March 13th, old style, 1733. In his childhood and youth he was sent to several schools, and had private instruction. At the age of sixteen he had acquired a pretty good knowledge of the learned languages, and had studied the Hebrew. In the interval between this and going to the academy, in 1752, three years, he read Grovesend's Elements of Natural Philosophy, Watts's Logick, Locke's Essay, &c. &c., went through a course of mathematical studies, learned Chaldee and Syriack, and began to read Arabick, also acquired French, Italian, and German. He had already at the grammarschool become acquainted with Annet's short-hand, and begun a correspondence with the author, suggesting some improvements. With these acquisitions, and with a view to the christian ministry,he entered the academy at Daventry, un der the care of Mr., afterwards Dr. Ashworth as principal, and Mr. Clark sub-tutor; where, in consequence of his proficiency, he was excused all the studies of the first year and a great part of those of the second, Our author here gives an account of the formation and progress of his religious sentiments and character. His father, his aunt, and relations, with whom he lived, were strict, though not bigotted Calvinists. The instructions he received, and the books that fell in his way, were all of the same complexion; and he was at one time confirmed in the princi

ples of Calvinism. He remembers being much distressed, that he could not feel a proper repentance for the sin of Adam, taking for granted that, without this, it could not be forgiven him. He observes,

Having read many books of experiences, and in consepdence of believing that a new birth, produced by the inmediate agency of the Spitit of God, was necessary to salvation; and not being able to satisfy myself that I had experienced any thing of the kind, I felt occasionally such distress of mind, as it is not in my power to describe, and which I still look back upon with horvery material to reproach myself with, Notwithstanding I had nothing I often concluded that God had forsaken me; and that mine was like the case of Francis Spira, to whom, as he imagined, repentance and salvation remember reading the account of the were denied. In that state of mind I man in the iron cage, in the Pilgrim's Progress, with the greatest perturbation.

rour.

I imagine that even these conflicts of mind were not without their use, as they led me to think habitually of God and a future state. And though my feelings were then, no doubt, too full of terrour, what remained of them was a deep reverence for divine things; and in time a pleasing satisfaction, which can never be effaced, and I hope was strengthened as I have advanced in life and acquired more rational notions of religion.'

The weakness of his constitution, which often led him to think he should not be long-lived, contributed with all the circumstances of his education to give him a serious turn of mind. In the congregation,to which he belonged, the business of religion was effectually attended to; children and servants were catechized in publick; and religious exercises were frequent in the week-time. He attended a weekly meeting of the young men, for conversation and prayer; and officiated in his turn.

At my Aunt's [with whom he resided] there was a monthly meeting of

women, who acquitted themselves in prayer as well as any of the men belonging to the congregation. Being at first a child in the family, I was permitted to attend their meetings, and growing up in sensibly, heard them after I was capable of judging. My Aunt after the death of her husband prayed every morning and evening in her family, until I was about seventeen, when that duty devolved upon me.

The Lord's day was kept with peculiar strictness. No victuals were dressed on that day in any family No mem. ber of it was permitted to walk out for recreation, but the whole of the day was spent at the publick meeting, or at home in reading, meditation, and pray

er, in the family or the closet.

It was my custom at that time to recollect as much as I could of the sermons

I heard, and to commit it to writing. This practice I began very early, and continued it until I was able from the heads of a discourse to supply the rest myself. For, not troubling myself to commit to memory much of the amplification, and writing at home almost as much as I had heard, I insensibly acquired a habit of composing with great readiness; and from this practice I believe I have derived great advantage through life; composition seldom employing so much time as would be necessary to write in long hand any thing I have published.

By these means, not being disgusted with these strict forms of religion, as many persons of better health and spirits probably might have been, (and on which account I am far from recommending the same strictness to others) I acquired in early life a serious turn of mind. Among other things I had at this time a great aversion to Plays and Romances, so that I never read any works of this kind except Robinson Crusoe, until I went to the academy. I well remember seeing my brother Timothy reading a book of Knight Errantry, and with great indignation I snatched it out of his hands, and threw it away.'

Some time however before going to the academy he began to relax from the strictness of orthodoxy. The conversstion of some clergymen, who had adopted the compromising doctrine' of Baxter.

tended to undermine his prejudices.' Thinking farther on these subjects,' says he, I was, before I went to the academy, an Arminian; but had by no means rejected the doctrine of the Trinity, or that of atonement.'

Three years, from 1752 to 1755, he spent at the academy with peculiar satisfaction. The state of the institution, he says, was peculiarly favourable to the serious pursuit of truth. The general plan of

the studies may be seen in Dr. Doddridge's Lectures. The pupils were referred to authors on both sides of every question, and required to give an account of them. The most important works they were expected to abridge for future use. The tutors, Dr. Ashworth and Mr. Clark, being of different opinions, and the students being divided upon all the articles of theological orthodoxy and her, esy, these articles were the subject of continual discussion. The tu tors also being very young, at least as tutors, and some of the senior pupils excelling them in several branches of study, the lectures had often the air of friendly conversations. The pupils were encouraged to ask questions, and make remarks, with the greatest, but without any offensive freedom,

The reference to Hartley's Ob servations on Man, in the lectures, brought him acquainted with that work, which immediately engaged his attention, and became the basis of his metaphysical opinions. It fixed him in the belief of necessity, a doctrine from which, he says, he had derived the greatest comfort and benefit through life.

When he left the academy, the extreme of his heresy was Arianism; with a belief, more or less qualified of the doctrine of atonement. At this place, he had com:

posed his Institutes of natural and revealed Religion. He complains that he was greatly troubled, at the time, with an impediment in his speech; but accepted an invitation to be assistant minister of a small dissenting congregation at Needham market, in Suffolk, upon a salary of 404., of which he received only 301. per year; the deficiency of his support being partly supplied by occasional remittances from Dr. Benson and Dr. Kippis, obtained from different charities. Though he avoided controversy in the pulpit, he fell under a suspicion of Arianism by his manner of treating the Unity of God in his lectures, and his colleague and hearers were dissatisfied: so that in 1758 he left the situation for Nantwich in Cheshire, where he was a minister and schoolmaster for three years. Before leaving Needham, in consequence, he says, of much pains and thought he came to reject the doctrine of atonement; of the inspiration of the authors of the books of scripture, as writers; and all idea of supernatural influence, except for the purpose of miracles. He published a treatise on the Doctrine of Remission-He also composed a treatise on English Grammar, printed 1761; and Observations on the Character and Reasoning of the apostle Paul,published afterwards in the Theological Repository.

From Nantwich he removed to Warrington, to be tutor in the languages at the new dissenting academy in that place. Here he delivered lectures, on the Theory of Language; onOratory and Criticism; on History and general Policy; on the Laws, Constitution, and History of England; most of which were then, or soon after, printed or published. It was also his province, in this place of edu

cation, to teach Elocution, Logick, and Hebrew. The two last branches of instruction, after two years, he exchanged with Dr. Aikin, for the Civil Law; and one year he gave a course of lectures in Anatomy. In the midst of all these employments, he completed and printed his Chart of Biography, and History of Electricity; the study of the subject of the latter, the experiments it details, the composition and publication being all executed in the leisure of a year, occupied in the manner before related.

On the second year after his ar rival at Warrington, he married a daughter of Mr. Isaac Wilkinson, an iron master, at Wrexham, in Wales. He speaks with emphasis of the comfort he found in this connexion; of the amiable and respectable qualities of the lady; and her providence and affection in tak ing upon herself all the cares of the household.

After six years service at Warrington, for a bare subsistence, he accepted the pastoral office at Leeds, in 1767. By the practice of reading very loud and very slow every day, he had, in some measure, surmounted the impediment in his speech. Here he resumed the study of speculative theology, and by reading with care Dr. Lardner's Letter on the Logos, he became a Socinian, and observes, that, after the closest attention to the subject, he continually saw more reason to be satisfied with the truth, as well as impressed with the importance of that view of christianity:

The press teemed with his publications on theology and politicks, and other subjects. During this period, a treatise on Perspective; his Harmony of the Evangelists; Catechisms; Address to masters of families, on prayer; Institutes,

&c., saw the light. Here he beHere he be gan to make experiments on air; being led to the subject by attending to the phenomenon of fixed air, in a brewery adjoining; and in 1772, he produced a pamphlet on the subject, which interested the scientifick part of the community.

After six years residence at Leeds, he accepted an invitation from the late Marquis of Lansdowne, then Earl of Shelburne, to reside with his lordship, as libra rian, or rather literary companion and friend, with an establishment of a house and 250l. per year, and 150%. for life, in case of their previous separation. During his connexion with his lordship, which continued seven years, he visited, in his company, France, Holland, and some parts of Germany. He pursued his chemical inquiries, and published four volumes of experiments on air; Observations on Education; Lectures on Oratory and Criticism; the third part of the Institutes of natural and revealed Religion; a Reply to the Scotch metaphysicians, Reid, Oswald, and Beattie; that part of Hartley on Man, relating to the association of ideas; a Harmony of the Gospels, and a controversy with Archbp.Newcomb, on the duration of our Lord's ministry; and Disquisitions on Matter and Spirit.

For two years before he left the Marquis, he had perceived marks of dissatisfaction, of which he knew not the cause; and finally they parted in friendship. Dr. P. spent the following winter in London, where he was much with Dr. Franklin. He then removed to Birmingham, where he succeeded Mr. Hawkes, as minister and colleague with Mr. Blyth, in a congregation, which he praises for its liberality. Here he continued his

philosophical pursuits, and composed and sent from the press the Corruptions of Christianity; Correspondence with Dr. Horsley; and History of early opinions concerning Jesus Christ. And after these, in consequence of the number of his antagonists, he wrote an annual pamphlet in defence of the Unitarian doctrine, against all his opponents.

Such is the sketch of the Memoirs of himself, to 1787. There is a short continuation, by his own hand, bringing them to the year 1795, when he was at Northumberland. He thought he had the prospect of passing the remnant of his life happily at Birmingham; but he was continually growing more obnoxious to the friends of the government, and of the establishment. At length, when several of his friends celebrated the French revolution, July 14, 1791, a mob collected, and set fire to the dissenting meeting-houses, and to several dwelling-houses of dissenters; among others, that of Dr. P., and demolished his library, apparatus, and papers. He was forced to take refuge from their fury, in the metropolis. Sometime after his arrival there, he was chosen to succeed Dr. Price, at Hackney; and was a lecturer in the new college in that place. But the prejudices against him being very strong, and his sons emigrating to the United States, he followed them to this country in April, 1794, where he settled at Northumberland, a town situated at the confluence of the north-east, and west branches of the Susquehannah, and about 130 miles northwest of Philadelphia.

From this period the Memoirs. are continued by the son, Joseph Priestley. The first part of this continuation is occupied with a long

statement of the reasons, which induced Dr. P. to leave England; and a refutation of the opinion, that he had cause to be dissatisfied with his reception here, or was disappointed in his expectation of respect, consideration, and enjoy. ment in this land of freedom, and asylum of oppressed humanity.' In his new situation Dr. P. continued his theological and philosophical studies and experiments. For two or three winters after his arrival be delivered lectures on the Evidences of Christianity, in Philadelphia. In the successive years till his death he composed and pub lished the remaining volumes of his Church History, Notes on the Scriptures, a Comparison of the Institutions of the Mosaick Religion with those of the Hindoos, several pamphlets and communications to societies upon philosoph ical subjects and in defence of phlogiston, &c. In 1799, thinking his political character and sentiments misunderstood and misrepresented, he published letters on politicks, which, his son thinks, satisfied the liberal and candid, and procured him friends. Whilst he was look ing forward with pleasure to future exertions in the fields of science, his constitution began to fail. He became subject to a constant indigestion, extremely troublesome, and attended with increasing debility. He wrote and read however till the last, and died apparently in the full vigour of his mind and with the utmost tranquillity and even cheerfulness. We extract the description of his last hours:

'On Saturday, the 4th, my father got up for about an hour while his bed was made. He said he felt more comforta

ble in bed than up. He read a good deal, and looked over the first sheet of the third volume of the Notes, that he might see how we were likely to go on

with it ; and having examined the

Greek and Hebrew quotations, and finding them right, he said he was sa tisfied we should finish the work very well. In the course of the day, he expressed his gratitude in being permit ted to die quietly in his family, without pain, with every convenience and comfort he could wish for. He dwelt upwhich it had pleased the Divine Being on the peculiarly happy situation in to place him in life; and the great ad vantage he had enjoyed in the acquaintance and friendship of some of the best and wisest men in the age in which he lived, and the satisfaction he derived from having led an useful as well as a happy life.

On Sunday he was much weaker, and only sat up in an armed chair while read to him the eleventh chapter of his bed was made. He desired me to

John

was going on to read to the end of the chapter, but he stopped me at the 45th verse. He dwelt for some time on the advantage he had derived from reading the scriptures daily, and advised me to do the same; saying, that it would prove to me, as it had done to in, a source of the purest pleasure. He desired me to reach him a pamphlet which was at his bed's head, Simpson on the Duration of future Punishment. "It will be a source of satisfaction to you to read that pamphlet," said he, giving it to me. "It contains my sentiments, and a belief in them will be a support to you in the most trying cir cumstances, as it has been to me. We shall all meet finally we only require different degrees of discipline, suited to our different tempers, to prepare us for final happiness." Upon Mr. coming into his room, he said, “You see, Sir, I am still living."

:

Mr. observed, he would always live. 66 "Yes," said he, "I believe I shall; and we shall all meet again in another and a better world." He said this with great animation, laying hold

on Mr.

-'s hand in both his. Before prayers he desired me to reach him three publications, about which he would give me some direc His weakness tions next morning. would not permit him to do it at that time.

At prayers he had all the children brought to his bed-side as before. Af ter prayers they wished him a good night, and were leaving the room. He desired them to stay, spoke to them each separately. He exhorted them