Great allowance must perhaps be made for the clergymen who persist, after repeated expostulation, in their assumption that the Improved Version is an authoritative exposition of Unitarian theology. The convenience of limiting their studies, for the most part, to a single work, and the inconvenience of dispensing with the previous labours of Dr. Nares, and Archbishop Magee, whose hostile criticisms furnish the orthodox divine with invaluable prolegomena to the book, ought to diminish our surprise at the tenacious adherence to this ground of attack. The advantage too of giving fresh currency to the popular notion, that some dreadful production exists, containing unmentionable impieties, and constituting the “Unitarian Bible,” is undeniable. It is evident that the utility of fostering this impression is by no means overlooked: for after strong assertion and contemptuous comments have given to a very few passages of the Improved Version the appearance, to an unlearned audience, of falsification of the word of God, I have heard it said, that these cases are but a _small sample of a system_, which might be illustrated to an indefinite extent from every page. As there are not, on an average, more than two variations in a page from Archbishop Newcome, the charge must, in an incalculable majority of instances, fall on him. I am at a loss, however, to perceive even any controversial advantage to be gained by the rash statement of Mr. Byrth; that every Unitarian minister is as much bound to uphold the criticism and interpretation of the Improved Version, as the Established Clergy to maintain the Thirty-nine Articles. A clergyman, it is known, signs the articles, and solemnly contracts to preach in conformity with them; a minister among Unitarians may never see the Improved Version, or hear its name. During a five years’ course of study at the college where I received my education for the ministry, I do not remember any mention of it in the theological classes, and only two in the Greek classes: both of which were condemnatory; one, of the introduction of the English indefinite article to indicate, in certain cases, the absence of the definite article in the original; the other, of the rendering of the preposition διά, with the genitive, by the word “for.” The fact that most ministers of our persuasion subscribe to the British and Foreign Unitarian Association, which has succeeded to the property in the Improved Version, and continues to circulate it, no more makes them responsible for its criticisms than a contribution to the Bible Society makes a clergyman accountable for the forgery of the “heavenly witnesses.” The one aids in distributing a possibly defective, the other a certainly interpolated, copy of the Christian records. Let us apply another test to this imprudent parallel between the established clergy, and the Unitarian ministers. In the United States of America, no one, I presume,