of the increased number of professors was provided for in 1873 by the munificent gift of $300,000 from James Brown of New York, by which the endowment of six chairs was extended to $80,000 each.

In 1870 the need of enlarged quarters had been felt, and a subscription of $300,000 was started, with a view to the purchase of an eligible plot. The amount was obtained, and 60 lots were procured on the ridge W. of St. Nicholas avenue, between One Hundred and Thirtieth and One Hundred and Thirty-Fourth streets, but, owing to a change of circumstances, it has not been occupied. In 1875 the accommodations were extended at a cost of $45,000, to which Frederick Marquand of New York subscribed $35,000. This proved to be only a temporary expedient. The gift of $100,000 by Gov. Edwin D. Morgan to build and endow the library made removal necessary, and an additional gift of $100,000 was made by him toward the new site on the west side of Park avenue, between Sixty-Ninth and Seventieth streets, comprising ten lots. Ground was broken in 1881, and the buildings were completed and occupied in Sept., 1884, and dedicated on the 9th of the following December. They consist of the Morgan Library, at the S. E. corner of the block, and the Jesup Hall, containing lecture-rooms, at the N. E. corner, named for Mr. Morris K. Jesup, who gave $50,000 toward it, with the Adams Chapel in the centre, between them, built in honor of Dr. William Adams by Frederick Marquand, who contributed $65,000 to that purpose. Toward the residence for students, which extends from street to street in the rear of the other buildings, the sum of $100,000 was given by D. Willis James of New York. The entire cost of ground and edifice was about $700,000. The students' rooms are finished in ash; the chapel, lecture-room, and library in oak. The exterior is of brick, with Longmeadow brownstone trimmings, and is of the university Gothic style of architecture. The library is constructed with special reference to safety from fire, having extra walls and arched ceilings. The main room, capable of accommodating 100,000 volumes, is on the second floor, and the Henry B. Smith Memorial reference library, containing a model collection of about 6000 volumes, is on the first floor. There are also

three smaller rooms, used for the reception of pamphlets and periodicals. The library now contains about 52,000 volumes, 50,000 pamphlets, and 165 manuscripts. The nucleus of it was the collection of Leander van Ess, professor of theology at Marburg, which was very rich in early editions of the Bible and in incunabula. The collections of the Fathers and schoolmen, of canon law and Roman Catholic theology, and of the writings of the Reformers in original editions, are without rival in America. The collection of British history endowed by D. H. McAlpin is very extensive, and contains a unique collection of the writing of the Westminster divines. Extensive is also the collection of American history named for Prof. E. H. Gillett. D. D. Very valuable additions have been received by gift and purchase from the libraries of Drs. Robinson, Field, Marsh, Gillett, Smith, Adams, Hatfield, Williams, and others. A biblical Christian and missionary museum is also maintained in connection with the library, which has not been endowed. It contains objects from the Holy Land illustrative of Bible manners and customs, and many objects of ecclesiastical art. There are also casts of famous inscriptions, such as the Hittite and Siloam, and mementoes from mission fields of the world.

The whole number of graduates, as given by the last catalogue, was 1362; of other students, 797; and the total number of students, 2159; of whom 1788 are supposed to be living, and of these about 130 are foreign missionaries. The faculty (1884-85) consists of the Rev. Roswell D. Hitchcock, D. D., LL.D., president and Washburn professor of church history; the Rev. W. G. T. Shedd, D. D., LL.D., Roosevelt professor of systematic theology; the Rev. Philip Schaff, D. D., LL.D., Baldwin professor of sacred literature; the Rev. George L. Prentiss, D. D., Skinner and McAlpin professor of pastoral theology, church polity, and inission work; the Rev. Charles A. Briggs, D. D., Davenport professor of Hebrew and the cognate languages; the Rev. Thomas S. Hastings, D. D., Brown professor of sacred rhetoric, and secretary of the faculty; and the Rev. Francis Brown, D. D., associate professor in the department of biblical philology. Charles R. Gillett is the librarian, and Prof. Charles Roberts, Jr., is Harkness instructor in elocution and vocal culture.

There are also three lectureships in connection with the regular courses of instruction-the Morse lectureship or "The Relations of the Bible to the Sciences," founded by Prof. 8. F. B. Morse; the Ely lectureship, on "The Evidences of Christianity," founded by Z. Stiles Ely of New York; and the Parker lectureship, designed to furnish theological students with such instruction on health as may be

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specially useful to them personally and as pastors, founded by Willard Parker, M. D., LL.D. Two fellowships of $10,000 each have been endowed by friends for the purpose of stimulating the pursuit of higher theological study. The selection of the recipient of the fellowship lies with the faculty, one man being chosen each year, who has the privilege of spending the subsequent two years in Europe or America under direction of the faculty.

In denomination the seminary is Presbyterian, in that professors and directors give assent to the standards of that Church. At the time of the Presbyterian Reunion, in 1870, the directors gave to the General Assembly the right of veto upon the appointment of professors, and also resolved to make it an annual report. CHARLES R. GILLETT.

Un'iontown, Perry co., Ala. (see map of Alabama, ref. 5-C, for location of county), on East Tennessee Virginia and Georgia R. R., Alabama division, 30 miles W.

of Selma. P. in 1870, 1444; in 1880, 810.

Uniontown, R. R. junction, cap. of Fayette co., Pa. (originally Beesontown), 40 miles S. E. of Pittsburg, laid (see map of Pennsylvania, ref. 6-B, for location of county),

out by Jacob Beeson 1783, has woollen-factory, a cement manufactory, etc. Incorporated 1796. P. in 1870, 2503; in 1880, 3265.

Un'ionville, Hartford co., Conn. (see map of Connecticut, ref. 4-D, for location of county), on New Haven and Northampton R. R., 34 miles N. of New Haven. P. not in census of 1880.

Unionville, cap. of Putnam co., Mo. (see map of Missouri, ref. 1-F, for location of county), on Burlington and South-western R. R., 140 miles N. of Jefferson City, is the principal business centre of the county. P. in 1870, 462; in 1880, 772.

U'nison [It. unisono], in music, two sounds of the same pitch or degree of the scale; thus, certain passages in a composition are said to be "in unison" when two or more parts sing or play the same notes.

U'nit [Lat. unus], a single thing of a kind. Thus, in the expression 20 feet, the unit is one foot; in the expression the unit is .

Unita'rianism [Lat. unitas]. Ever since thinking man has been in the world there have been speculations about the Cause of all things-about its nature, or its action, or the mode of its existence. These speculations have always held to one Being supreme, while they have been put into various forms-polytheism, trinity, or simple and indivisible unity. The tendency, however, in successive ages has always been to the latter. In the Jewish and Christian systems this has come to be distinctly maintained; for the Trinity, at least while it is conceived of merely and abstractly as a mode of existence, has not been construed to be a denial of the Unity. It is impossible, perhaps, in strict thesis, to decide which of these views is true; for of the mode of the Divine Existence, if we presume to think upon it, we cannot undertake to form any judgment; and it is not the business of this statement to argue for one or the other, but only to give an historical account of the latter-i. e. of Christian Unitarianism.

Judaism was undoubtedly unitarian, and it is held that Christianity was at the start. That the first disciples, who had passed one or two years in daily intercourse with their Master, should have thought of him as God, or, if they did, should have failed plainly and pre-eminently to teach this doctrine, is doubtless hard to believe. It is certain that the earliest churches of which we have any definite knowledge upon this point consisted in the mass, or at least in great numbers, of Unitarians. Believers in Christ at the beginning were simply denominated, as at Antioch, Christians, and doubtless continued to bear that common name; but the oldest body of Christians holding a distinctive faith upon the point in question-i. e. the Ebionites-were undoubtedly Unitarians; and the earliest Fathers, Justin Martyr, Tertullian, and Origen, while advocating their Economy," the initial form of Trinity, evidently wrote in an apologetic strain, as if they felt that there was a great body of opinion against them; and Tertullian at the end of the second century complains of the mass of people"idiota" he calls them-as obstinately opposed to the Economy. And later, Chrysostom and Athanasius undertake with considerable explanation to show why the apostles did not plainly teach the sublimer doctrine of the Economy or Trinity, the reason being that the people were not prepared to receive it. Gradually, however, the early Fathers, falling in with Platonic speculations, were tending to ideas of a Trinity, but it was not till the fourth or fifth century, as J. H. Newman has shown, in his Development of the Christian Doctrine, that the doctrine of the Trinity was completely formulated and established. And this continued

Lælius and Faustus Socinus, unele and nephew, were Italians of a noble family. It is the more remarkable that they should have been learned men and studious in the Scriptures, and that both should have broken off from the religion of their education and social position to embrace new and unpopular opinions-so unpopular and, indeed, dangerous to them, that they both found it expedient to leave, for their evidently honest convictions, their home and country. Lælius went to Switzerland, where he died in Zurich in 1562, after having gone to Germany and Poland and made visits of some length in those countries. After the death of his uncle, Faustus resided in Bâle, and spent some time in collecting and arranging the papers which Lælius had left to him, and then went to Transylvania, where, with the aid of the celebrated physician Blandrata, a number of Unitarian churches were formed and established. Thence he removed to Poland, and, marrying into a noble family and becoming settled in life, had leisure for study and wrote theological works, which are to be found in the Fratres Poloni. His opinions met with favor among the higher classes, with whom he was associated, and it appeared for a time as if he were likely to escape the usual fate of reformers. But his speculations gave offence to the lower classes; they rose against him, and that which happened to Priestley in Birmingham befell him: a mob broke into his house, tore him from a sick-bed, exposed him in the market-place, ransacked his dwelling, and destroyed his manuscripts; and he died near Cracow in 1604, a martyr to his faith. There is still left, however, in Hungary and Transylvania, a considerable body of Unitarians who inherit his faith, and by their character are doing signal honor to their progenitor. They have 106 churches, with parishes, numbering 60,000 persons. They have parish schools, and schools of theology in which are professors who are discharging their duties with salaries scarcely able to support them. These churches, with their pastors and professors, are attracting the earnest sympathy of their brethren in England and America; and it is to be hoped that they will be assisted in holding their stand, thus far manfully sustained, against Austrian bigotry.

In Germany, England, and America, Unitarianism has found a more favorable soil, and many churches in the two latter countries, about 300 in each, bear the name; besides 1000 or 2000 congregations of Universalists, and more than as many of a body which refuses every name but that of Christians; both of whom, without the name, hold substantially the same faith. In Germany the speculations of many of her eminent theologians and critics have taken the same direction, without any formal separation from the Lutheran Church; while in France only the honored names of the Coquerels, father and son, have been distinctly known in connection with it. In England its earliest confessors were men unknown to fame, but remarkable for their virtues-Thomas Firmin, a merchant of London, and well known as a friend of Archbishop Tillotson, and John Biddle, who set up in London the first Unitarian public worship known in England. He was a scholar bred at Oxford, who was able to expound and defend his opinions; who drew upon himself the attention of Parliament and of Cromwell, and of Archbishop Usher to convert him from his heresy; whom courts and judges pursued and hounded through five imprisonments, till on the sixth he died in a dungeon on Sept. 22, 1662, at the age of forty-seven. He was a man whose memory, for his unblemished probity, for his calmness and firmness, and for his cruel fate so bravely met, deserves to be remembered, and would do honor to the lineage of any body of men holding dear their opinions and their history.

Indeed, it is by a lineage of remarkable men that English Unitarianism has been most distinguished-in which are the names of Milton, Locke, and Sir Isaac Newton, William Penn and Sir Wm. Jones; and of authors such as William Roscoe, Samuel Rogers, Charles Lamb, Priestley, and Lardner, besides those of the present day, as Joseph Blanco White and his biographer, J. H. Thom, and Janies Martineau. The works which have been written expressly in its defence are Emlyn's Humble Inquiry and Yates's Vindication, and many others. Some of the later writings even of the divine Watts show that although he did not come to any decided result, he distrusted his theology and leaned to the Unitarian view. Penn wrote ably against the Trinity and its kindred doctrines in the Sandy Foundation Shaken, for which he was put in prison, and when he came out, sturdily said, "I have not budged a jot." There too, in prison, he wrote No Cross, no Crown, a work as

on Consolation. Also to be mentioned among English Unitarians are Dr. Samuel Clarke of a former day, Ricardo, the political economist, Sir John Bowring; and not the least to be honored John Pounds of Portsmouth, the founder of the ragged schools, and of celebrated women, Joanna Baillie and Florence Nightingale.

Boston, with its vicinity, may be called the birthplace of Unitarianism in America. The controversy which brought matters to that result in a good many churches there and in New England, carried on by Dr. Worcester of Salem and Prof. Stuart of Andover on one side, and Channing and Prof. Henry Ware, Sr., and Norton on the other, broke out in 1812. Just before, in 1810, Noah Worcester had published his Bible News. Nearly thirty years before, Dr. James Freeman of King's chapel in Boston had taken the same ground, and his congregation altered the Liturgy in accordance with his views. It was the first church in America that decidedly espoused the Unitarian faith, though many years before Jonathan Mayhew, pastor of the West church in Boston, was known as an Arian. In Boston and its vicinity also there were several distinguished laymen who took the same side, as the Presidents Adams, father and son, the celebrated jurist Theophilus Parsons, George Cabot, Nathaniel Bowditch the astronomer, Harrison Gray Otis, Daniel Webster, and others. As early as 1718, Dr. Gay of Hingham was settled, and became generally known as a Unitarian. In 1794, Dr. Priestley came to America, and, though he was received with attention in Philadelphia, he chose to retire to Northumberland, Pa., to pursue his philosophical studies, where he also collected a small congregation for worship. Two years after, a church was formed in Philadelphia, of which for many years Dr. Furness has been the honored pastor.

The American Unitarian Association was formed in Boston in 1825, chiefly for the publication and distribution of tracts and books. It has used its funds also to build churches and assist feeble ones, and to send out preachers in this country; and it has for a number of years supported a missionary in India, the devoted Mr. Dall, whɔ has done an excellent work there by his schools, by circulating books, and by publications of his own, and also through communication with the Brama Somaj, with its thousand congregations-a very remarkable body of native dissenters from the idolatry and religion of their country, from which more is to be hoped for the religious condition of India than from any other cause-in which congregations, though they are not Christian, there is worship and preaching as in our own. Chunder Sen, one of their preachers, if not their chief, has visited England, and made a most favorable impression in London (as Ram Mohun Roy did before him) by his liberal and earnest inculcation of universal religious truth and virtue.

ence.

But the first general convocation of the Unitarian clergy of America was held in New York in 1865, consisting of ministers and delegates from the churches; and on this occasion arose and was keenly debated the question about a creed. But the word met with no favor in the conferWith regard to the distinctive tenets of Unitarians, indeed, except that which the name indicates, it is less easy precisely to define them, because Unitarianism is an embodiment of principles-principles of reasoning and criticism-rather than a collection of institutes like the Institutes of Calvin or the Confessions of Augsburg and Dort, or the Thirty-nine Articles of the Church of England. Its history is a history of individual opinions, rather than of organizations, measures, or methods of action. It is biographical, not national. Heresies, as they are called, rather than creeds, are the forms it has taken. Protests rather than professions have marked it. It has been called by its opposers a system of negations, though it is to be considered that every negation implies an affirmation. The affirmations of the conference were that every man has a perfect right to judge for himself, unbound by any set of articles; that while professing itself to be a Christian body, it left every one to decide for himself what Christianity itself is-i. e. without forfeiting his place in the body, to choose among the conflicting views of Christian doctrine and statement that which seemed to him to be true and right.

In fact, Unitarianism is characterized not so much as being a system of thought as a way of thinking; and that may be called, whether for praise or blame, the rational way. Religion it regards as addressing itself to reason and conscience alike, requiring of men to believe nothing which contradicts reason, and to do nothing which they have not ability to do. Human nature, in its view, is not a mass of helpless depravity, but is endowed with moral qualities which are capable of good, and which are to be educated to virtue and religion, just as truly as the mental powers are to be educated to knowledge and the highest