this section of professed believers in Christianity stand second to none. To our orthodox instructors who make light of the teaching relating to such topics, we venture to say, This ought you to have done, and not to have left the other undone. We honour you as expounders of doctrinal truth, and only regret that any class of men should be left to become better exponents than yourselves in reference to some of those departments of excellence to which that truth should lead; in a word, that you should scruple to teach as worthy of praise the things which you never fail to admire as they come under your observation." The reviewer's first objection to modern Unitarianism is, that it is chiefly a system of ethical philosophy which may suit the taste of persons of education and refined moral taste, but is utterly unsuitable to arrest the attention and rouse the conviction of the uneducated multitude. Our reply is, that we value Unitarianism, not as a system of ethical philosophy, but as the doctrine of the Gospel. It does not, certainly, weaken our attachment to Unitarianism to know that it is consistent with the best ethics. The reviewer asserts the superior claims of Evangelical views of religion, on the ground of their better practical results. It is difficult for a sect to defend itself from a charge like this, and not to violate Christian humility. The awkwardness of the defence may perhaps suggest the impropriety of the attack. It is a graceless sight to behold two disciples of a "meek and lowly Master" assailing one another with, “I am holier than thou!" We confess that few Unitarians live entirely up to their religious system. We fear that few religious professors of any kind do. If, indeed, we were conscious that our religious doctrines presented to us a low standard of action, we should certainly distrust their truth. Knowing, as we do, that this is not the case, we accept the reviewer's argument simply as a stimulus to greater faithfulness to our existing religious convictions. When the reviewer proceeds to appeal to the argument from numbers, intimating that the mass of believers have been orthodox, we can only smile at his pressing into the service so ancient an argument, which, if of any worth against the Unitarian, is equally strong when used by the Roman Catholic against the Protestant, and may with the same measure of justice be used against both by the Mahommedan. But the reviewer doubtless knows that Unitarianism is not to be snuffed out by a few general considerations in an article. Allegations like the reviewer's are the common property of all partizans, and make little impression. If the reviewer can succeed, as he evidently believes he can, in proving that Scripture evidence is against modern Unitarianism, then, and not till then, it will fall, and deservedly, to the ground. Art. 6 is a learned review of Miss Martineau's "Eastern Life," which deserves a careful reading. It is entitled, "Travel and Theology;" but it has little to say to the lady's travels, but some very serious and, as we think, most valid objections to take to her theology. It admits that her own Oriental experience is valuable and interesting, but tells her that "she has attempted to grapple with a subject which is too large for her resources;" that her "lore, ancient and modern, Eastern and Western, is very far from being enough to justify her in attempting the solution of the great questions with which she has ventured to deal;" and that "the speculations which she has chosen to incorporate with her narrative are very crude, very rash, and very ill-founded." These are the chief counts of the indictment; with the long array of proofs by which they are sustained we must not now meddle. They chiefly relate to Egypt. But we shall be well pleased if our readers will for themselves weigh the evidence on both sides, "and a true verdict give." In Art. 8, the reviewer attempts-we trust, for posterity's sake, in vain-to write down Diaries and Autobiographies. They may, it is true, be largely seasoned with vanity, and often give a distortion to facts; but even from their folly the reader may gather wisdom. They may teach by "a negative example," and to the historian of after ages they are invaluable materials, especially where their accuracy can be tested by comparison with similar contemporary documents. As to the twenty pages on the Endowment of Romanism, forming Art. 7, we must confess that we regard it as "much ado about nothing,"-a conclusion in which we hope to find ourselves in agreement with a majority of the shrewd electors of the West-Riding of Yorkshire.* From the minor criticisms we take a sentence from a notice of some sermons of ministers of the Free Church of Scotland: "Right glad are we to find him" (Mr. Miller, the Editor) "entering his manly protest against the cant of some of our shallow gossips and idlers, that preaching is only a small part of a minister's duty. Most justly does he intimate that these simpletons had better go one step farther, and say that preaching is no part of a minister's duty at all. One thing is sure; the minister who reckons preaching only a small part of his business, will not fail to make a small business of it." The People's Dictionary of the Bible, Part XXXIX.-One No. more will complete the work, which, unlike most works published in this way, does not exceed the stipulated size or cost. It has been issued with undeviating regularity each month,-a remarkable fact when it is remembered that the undivided burthen of preparing this long series of articles, comprehending in their range nearly every topic in theology and biblical literature, has rested on one mind and pen. We hope in the course of our next volume to review some of the very important topics which the Dictionary has discussed. At present we can do little more than express our satisfaction at its completion. It is a work every way worthy of a scholar, and will do more for diffusing amongst a very wide circle of readers sound biblical information, than any modern English book with which we are acquainted. While giving to the English reader the benefit of all the real light which German scholarship has thrown on the Bible, it takes no heed of the mere sceptical disquisitions and theological conundrums which characterize one school of theologians. The Dictionary is brought to a close in the present No. Then there follow an Accented Index of Scripture Proper Names, and a Select List of Theological and Religious Works, which is copious and catholic-too copious, alas! for the limited means of the greater number of those who study theology. It would be a useful guide to the young student if the learned author of the Dictionary had by some prefix distinguished half-a-dozen books in each department which are essential to the student. We observe with great satisfaction that the author of the Dictionary proposes to continue his valuable services to truth and sacred literature by editing a series of works, original and translated, to be entitled The Library of Christian Literature. His object is to exhibit the facts which lie at the basis, mark the early progress, and display the triumphs of Christianity. The work is conceived in no sectarian spirit, and it is gratifying to see an attestation to the esteem in which Dr. Beard's attainments are held out of his own denomination, in the three names, heading the subscription list, of Dr. Pye Smith, Dr. Vaughan and Dr. Davidson. There will, we trust, be no lack of support in our own denomination to this useful work, of which every one may form an estimate by looking at the subjects and authors of the early volumes proposed to be included in the series. In 1825, we well remember how nobly the freeholders of Yorkshire put down the cry of "No Popery," and sent Lord Milton and Mr. Marshall to Parliament as the representatives of religious liberty. It will be passing strange if the same cry shall now-a-days be permitted to exclude a Fitzwilliam in favour of a Sir Culling Eardley! DOMESTIC. INTELLIGENCE. The New Chapel at Mill Hill, Leeds. This very beautiful building is rapidly approaching its completion, and we understand it is the present purpose of the Building Committee to open it for public worship on Wednesday, December 27th, when the dedication sermon will be preached by the Rev. Dr. Hutton, who was for seventeen years the beloved minister of the congregation. The building is designed by and built under the superintendence of Messrs. Bowman and Crowther, the eminent architects of Manchester, who were also the architects of the chapel at Gee Cross. Their design, approved by the Building Committee, was adopted by the congregation, November 30th, 1846. The first estimated cost was £5531. To meet this a building fund was raised, amounting to £5458. The contracts were let to Messrs. Wilson, Hillas, &c. for £5255. The farewell sermon in the old chapel was delivered March 14, 1847, and the foundation-stone of the new chapel was laid at Mill Hill, April 26, by Hamer Stansfeld, Esq., the Chairman of the Building Committee. The above sum of £5531 did not include the amounts to be paid in architects' commission and expenses, salary to the clerk of the works, and enlargement of the school-rooms. A few alterations suggested themselves to the Committee in the progress of the work, and the foundations had to be carried to a greater depth than had at first been thought necessary. The additional outlay on all these accounts will make the entire cost of the new building amount to £7000. Notwithstanding the severe depression of the times, which is nowhere more heavily felt than in a manufacturing district, the deficiency of about £1500 in the building fund will be made good (it is probably already done) before the day of opening. Before the old chapel was dismantled, the Building Committee, together with a few other leading members of the congregation, entered into a bond of indemnity to the Trustees, undertaking to complete the chapel according to the approved design, and to deliver it free of debt to the Trustees on the first day of the year 1849. The Building Committee are therefore ready to fulfil their bond, and are entitled, for the great spirit and the good judgment with which they have carried out the wishes of their constituents, to their grateful regard. Our readers will be gratified by a detailed account of the new building, which, like the chapels at Brook Street, Manchester, Gee Cross, and a few others, will do credit to the taste and zeal of the English Presbyterians. The plan of the chapel is of an oblong form, 109 feet 10 inches in length from north to south, by 43 feet 5 inches in width from east to west, inside the walls. It is divided into centre and side aisles, by two rows of pillars and arches, each of the side aisles being about one quarter of the total width of the chapel. The total length of the chapel is divided into eight bays, or compartments, marked by the pillars just mentioned; the bays on the east side being equal and similar, but on the west side the two central bays are united into one, and the space thus included is occupied by a single arch of larger and loftier dimensions than the rest. To the west of this arch is a bold projection, forming a transept, which extends beyond the west aisle a space about equal to the width of one bay. The most northerly bay is separated from the rest by three lofty arches, extending across the full width of the chapel, the space so cut off from the centre aisle forming the chancel, that to the north-west the committee-room, and that to the northeast the vestry. These two latter spaces are shut out from the body of the chapel by carved wood screens, both towards the aisles and towards the chancel, the space above the screens being open to the chapel and forming small galleries. Externally, the building presents an appearance corresponding with its appellation of a chapel, no attempt having been made to impart to it in any degree the character of a church. It has neither tower nor spire: the want of this important feature has, however, in some measure, been compensated for by others presently to be mentioned. The style of architecture adopted in the building is the Late Pointed, or ecclesiastical style in its later development, as it prevailed in this country during the fifteenth century, and frequently called the Perpendicular. In the west elevation, fronting Park Row, the transept projection presents a grand central feature, which, with its flanking octagonal turrets and spirelets, and lofty gable and finial, serves to break what would otherwise be a flat and monotonous front. These octagonal turrets are in their upper stage, from the level of the parapet to the springing of the spirelets with which they are crowned, of open construction, the sides being filled in with pierced flags; the spirelets themselves are lofty and taper, crocketed at the angles and terminated with carved finials. The apex of the gable is also finished with a carved cross finial. In this transept gable is one of the main entrances to the chapel (the other being on the south side), and above it a large window of five lights, with a transom, and the head being filled with tracery proper to the style, and the jambs and mullions richly moulded. Åbove this window is a small triangular one near the apex of the gable. On either side of this central transept is a range of three lofty windows of two lights each, between which, and at the extreme angles of the front, are boldly projecting buttresses, surmounted by panelled and crocketed pinnacles. On the south front, looking towards the Commercial Buildings, is a large central gable, corresponding in width and height to the central aisle inside: it is flanked by two octagonal turrets, which are, as is also the gable itself, treated in a somewhat similar manner to those just described. The turrets in the south front are, however, built hollow, and contain staircases leading to the gallery at the south end. On each side of the central gable is a window of a single light in the wall forming the south end of the side aisles. The east front, towards Basinghall Street, presents a uniform range of two-light windows and buttresses. A doorway is also provided on this side, but it will probably not be made use of in general. The north front has the same general disposition as that on the south, with the exception of the octagonal turrets, which are here omitted, and bold massive buttresses adopted in their stead. In the general exterior aspect of the building, an important feature consists in the roof over the centre aisle, and that over the transept, which are of a lofty pitch, and are decorated on the ridge with ornamental tiles. The roofs over the side aisles are nearly concealed by the parapets. It should have been stated before that an open parapet runs completely round the building, broken only by the octagonal turrets and pinnacles over the buttresses, and a band of corresponding width runs also up the gables. Under this parapet is a moulded cornice ornamented with pateræ in a great variety of devices. In the interior, this chapel is perhaps quite as striking and novel, when its purpose is considered, as the exterior. It is too often the case, even in churches, but especially in Dissenting chapels, built in the present day, even in cases where an expensive and imposing exterior is adopted, that the interior presents a very different aspect from that which the exterior would lead one to expect. We are not aware of many instances (the Unitarian chapel at Hyde is one) where any thing like architectural effect has been attempted, in which all the interior arrangements are not quite incongruous, utterly at variance with the pretensions exhibited outside, and made, to all appearance, on the old meeting-house principle of accommodating the greatest number in the smallest possible space. In the Mill-Hill chapel, however, the same care and attention have been bestowed on every part of the building, whether exposed to public view or not. Here there is no sudden chill of the feelings experienced on entering the building, after viewing the beautiful exterior. It is at once evident that the builders of this place of worship have had other impulses to guide them than the love of outward display. They have felt, and shewn that they felt, that a House dedicated to the worship of Almighty God should be rendered not merely an object of admiration to the passer-by, but in all respects and in every part suitable and worthy of the great object for which it is erected. Here both materials and workmanship are in all respects genuine and substantial, and of the best description procurable of their respective kinds. The clustered pillars and moulded arches are all of solid stone, of light and elegant proportions, and their effect is not spoiled by the addition of side galleries, which in so many chapels completely destroy any good effect which the architecture may otherwise have, not only by intersecting the pillars, but by obscuring and dividing the windows. In this chapel, the only gallery, besides the two small ones before mentioned at the north end, is one extending across its full width at the south end; this is, however, confined within the first pillars, and does not, therefore, appear too obtrusive. In this gallery will be placed the organ and singers. The roofs, both of centre and side aisles, are open to the interior. There are no tie-beams, but the roofs are strengthened by carved braces, of timber, which meet in the centre, and form lofty pointed arches. They are supported on carved stone corbels, the central roof having also ornamented brackets between the braces and the corbels, a row of angels on each side, carved in wood; and in the apex, above each pair of curved braces, is a little open tracery, reaching to the ridge. The seats are low, all arranged to face the north or chancel end; the whole central area is filled with them, and a row is also placed close to the side walls, the passages being immediately on the outside of the pillars. The ends of all the seats have standards, terminated with carved finials, termed "poppy-heads," of different designs. On the east side of the large arch leading to the chancel, and close to the pillar, is placed the pulpit, which is octagonal in form, the body being of wood, and the stem or pedestal of stone; the former decorated with arches and canopies on each side, and the latter with small shafts having moulded capitals and bases. The communion-table is intended to be placed at the north end of the chancel, immediately under the great north window, and will be seen from the further end of the chapel, as the floor of the chancel is raised above that of the other parts of the building two steps. This north window, forming the centre of the view when standing at the south end and looking north, is filled with very beautiful stained glass, designed and executed by Warrington, of London, who deservedly occupies a very eminent position in this department of ecclesiastical art. The design of the glass corresponds in character with the style of the building; that is, it belongs to the "Late-Pointed" period. It consists of two tiers of five lights each, separated by a transom with arches and open spandrels. The tracery above the springing is geometrically divided into five principal features, containing in the whole twentyseven apertures, or spandrels, amongst which three quatrefoils are the prominent features, and surmount the whole. The whole window is filled with stained glass. The three last-named figures contain the Cross, the Holy Lamb, and the Pelican in her Piety. The others contain the Evangelistic attributes, angels with symbolic devices, holy monograms, &c., all beneath minute canopies and enriched by foliations. Beneath these are five of the principal lights, being those above the transom: the centre one is occupied with the figure of our Lord; right and left are those of Saints Matthew, Mark, Luke and John. The five figures below the transom are, Saint Peter in the centre, and on either side Saints Paul, Thomas, Andrew, and James Minor. Each figure holds his peculiar emblem of mission or martyrdom, and is shewn standing on a variegated pavement. Beneath are small pedestals with scrolls inscribed with their several names; on each side of the figures columns rise (these are much enriched by niches occupied by angels) and support magnificent canopies which surmount each figure. Each compartment thus constructed is enclosed by borders, and emblazoned with symbolic crowns of martyrdom. Western Unitarian Christian Union. On Wednesday, October 25th, the annual meeting of the Western Unitarian Christian Union was held at Exeter. Divine service was commenced soon after eleven in George's meeting, and was conducted by the Rev. W. James, of Bristol, Secretary to the Union. The sermon was preached by the Rev. Charles Wicksteed, of Leeds, from Heb. iv. 15: "For we have not an High Priest that cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sin;"-from which the preacher took occasion to draw a parallel between the recorded events of our Lord's personal life, including the more trustworthy incidents of the infancy, and the actual life of each human being. To this analogy he traced much of the power of Christianity as felt and acknowledged by all branches of the church of Christ; and in this perception of the divine realized in the human, he shewed the undertone of agreement in all systems of theology to lie. He then endeavoured to shew how even such a truth, by a very free interpretation, might be said to lie concealed beneath the ordinary creeds of Christendom. But if so, those creeds ex |