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and so were numbered among its chosen ; let us utter today humbly, because so inadequately, our All Hail!

And now, let us come further down, within the reach of our own personal remembrances. And I would call to the mind of every one of you in this assembly those whom you have honoured and loved. They were with you, and they are not. You praise them while you lament them, and their eulogy is heightened by your regrets. Imperfect as they may have been, they are sainted to your imaginations. You remember many things in them that could hardly have been better. Be followers of them in that wherein they followed the only perfect example, and pray that you also may " inherit the promises."

REVIEW.

The Worship of God the Father, the only true Christian Worship; being a Lecture which was not allowed to be delivered on the Market-hill, Peterborough, through the interference of the Magistrates, on Sunday Eveniny, June 12. 1842. By John Chappell. Peterborough, J. S. Clarke, Market Place. London, John Green, 121 Newgate Street.

THE circumstances which led to the publication of this Lecture are rather curious; and, regarded as an evidence of the animus of modern orthodoxy, are possessed of considerable interest. It seems to be the custom in Peterborough, as elsewhere, for the advocates of various religious opinions to address audiences in the open air, subject to various restrictions necessary for the preservation of public order. The author, considering this a favourable method for disabusing the public mind of the prejudices entertained against the views he holds, determined, whether judiciously or not we do not stop to inquire, to deliver a few lectures on the Sunday evenings upon the Market-hill, the favourite place for such displays. The first lecture passed off quietly enough. While giving out the hymn on the second occasion, the preacher was informed by the chief constable that Dr James, the incumbent of Peterborough,

desired he would desist, as the singing disturbed the congregation in the church. To this order he very properly paid no attention. The practice had never been objected to on a former occasion. A Primitive Methodist preacher had been in the almost habitual practice of delivering addresses from the same spot, and it will appear rather strange to any one who has ever listened to the sound which proceeds from a group gathered round one of this description, that greater annoyance should have been felt in this particular case, than in any of the preceding. On the third Sunday evening, just as the lecture was begun, first a party of policemen, and then the Magistrates themselves, interfered, refusing to allow it to be continued at any time, or in any other locality within the town. We need offer no remarks on this proceeding. The chief mover in it stands plainly revealed, indeed takes no pains to conceal himself.

The circumstances which are briefly detailed, form the chief but not the only apology for the present publication. The subject has been discussed so often, and with such distinguished ability, that little new, one would think, remained to be said. It is, therefore, highly creditable to Mr Chappell, that he has given a very able discourse on the Object of Christian Worship, which is alike free from mere rhetorical commonplace, sentimental exaggeration, or servile imitation of any of those writers who have thrown such a charm around this cardinal point of Unitarian belief. We should think it very well fitted for putting into the hands of candid inquirers. To all such we heartily recommend its attentive perusal.

The Adoration of Three Persons as the Deity, a violation of the First Commandment; and condemned both by the precepts and example of our Lord Jesus Christ : a Discourse, by a Defender of Bible Christianity. Dublin, printed for the Author; and sold by Bradford and Co., Cork; at the Vestry Library, Strand Street; and the Unitarian Tract Depository, Belfast.

THE design of this discourse is correctly expressed in the title. An able application of the Jewish mono

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theism to Trinitarian theology, is followed by a comparison of the belief of the great body of professing Christians with the precepts and practice of their Master. Some of the arguments though, of course, far from new, are stated with a force and distinctness which go a great way to make them appear so. The author seems perfect master of his subject, and treats it with that earnestness it demands. We have followed him with great satisfaction throughout almost the whole of what is strictly argumentative, though at times, we fear, he extends the argument beyond its proper limits. For instance, in the declaration of our Lord, " And in that day ye shall ask me nothing," &c. he conceives, have, as it were, a prophetic warning of the Saviour himself against this system of idolatrous worship. Not only," he adds, in drawing an inference from this statement, "is the Triune Deity not commanded to be adored in Scripture, its worship is forbidden." We were very much pained to find in a few passages a spirit of denunciation evinced, which we had always considered as being the exclusive accompaniment of orthodox controversialism. Not that we for a moment deny that Unitarians have commonly taken too low ground in their disputes with other denominations. Did we conceive that the author meant merely to correct this error, we should rejoice in whatever success might attend his exertions. If we rightly understand his meaning, we cannot at all admire the spirit exhibited in the sentiment following. After speaking of the danger of disregarding the injunctions of the first commandment, he goes on to say:-" But, perhaps, it will be said that Christians have hitherto violated it with impunity. I tell you nay. I believe that if we but read the judgments of God manifested on the earth, we shall see similar judgments executed upon Christians for their departure from it, to those the Jews suffered for their idolatry." This looks too like resorting to the use of those weapons, whose employment we have ever protested against, when used against ourselves. With these qualifications, we recommend this discourse to our readers, and to all frends of scriptural Christianity.

A Sermon on occasion of the death of the Duke of Orleans, preached on Sunday, July 17. 1842, at Mill-hill Chapel, Leeds, by Charles Wicksteed, B. A. London, John Green, Newgate Street; Leeds, H. W. Walker.

THERE is a great deal more in this talented and interesting production than is usually found in sermons of a like nature. There is, too, which pleases us almost as much, an entire absence of an exaggerated and affected strain of so-called moralizing, by way of " improving the occasion," which events like the present have called forth so plentifully. This is, we are disposed to think, mainly attributable to the circumstances in which it was composed. The author had intimated on the previous Sunday his intention "to preach on the Religious Education of the young, preparatory to the reassembling of the chapel classes for Scriptural instruction." In the interval, intelligence of the death of the Duke of Orleans arrived, and its effect on Mr Wicksteed's mind was so considerable as to induce him to postpone his intended discourse, and address his people on that subject. This is, we cannot help thinking, a widely different and much more natural mode of proceeding, to that usually adopted on similar occasions, when the preacher has a duty imposed upon him, and the sense of restraint induces a cold and formal manner of treating the subject, or else a laboured and ambitious display, destitute alike of simplicity and truth of feeling. In this discourse, however, we see the great superiority of an opposite mode of proceedure. We shall not attempt any outline of the topics discussed, but content ourselves with referring to the sermon itself, which will more than justify the opinion we have expressed. One extract we cannot help making, not as a specimen of the application he has made of the event, but of the style in which the author treats the topic, which is commonly the only one presented in such sermons.

"But yesterday, that young man held in his hand all on which earth has set its seal as valuable, youth, health, strength, beauty, powers, honours, wealth, he held them in his hand, and millions of the young looked

up to him with admiration and envy. I saw him a few years since, and he careered along as the young wind with the world before it, and now two paces of the vilest earth are room enough.' My friends, had he nought but the riches I have described, how poor is he

now.

His hair

"And the same day I saw an older man. was grey, grey with vicissitudes and years. He had lost his father in early youth; he lost him by the hand of the executioner. He had himself at one time, it is said, gained his living by teaching youth in America, though he was now seated on the throne of France. He was called a tactician, wily, politic, and avaricious; but he has governed a turbulent country twelve years with vigour and in peace. His accumulations, whether of honour, of riches, or of security, were for his sonthat son is dead. The national peace which he was anxious to establish, he now leaves in peril. The calculations of long years are belied. The crown which he had been striving with his whole effort to fix steadi-. ly, will now, in all human probability, totter on the head of a child. In the weary toil of his life, if he has gained no more than these disappointments and delusions, how poor is now that bereaved old man ?”

The Law of Conscience, in its Action on Nations and Individuals: A Sermon, preached before the British and Foreign Unitarian Association, 1842. By Charles Wicksteed, B.A., Minister of Mill-hill Chapel, Leeds. London, the Unitarian Association Office, 39 St Swithin's Lane; John Green, 121 Newgate Street.

THIS is an admirable discourse, and one exactly suited to the circumstances under which it was delivered. The author seems to have an exact perception of our position as a sect, and the position of other sects towards us. He commences very rightly by ranking the consistent and conscientious believer in a false faith, immeasurably above the man who slides into the true faith by chance, or through caprice or fancy. He writes eloquently and feelingly of the wrong a mind inflicts on itself, which changes its faith without ade

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