Old Testament as the composition of a semi-barbarous nation, as now completely out of date, and as by no means harmonious with those New Scriptures which contain our word of life. It is, however, difficult to draw a wide line of demarcation between the two volumes. If I may be allowed the expression, there is much that is Christian in the Old Testament, much that is Jewish in the New. In the New Testament, we find many opinions which time has proved to be fallacious; some of them the growth of a false philosophy, from which their predecessors were free; and the apostles, not thoroughly imbued with the spirit of Jesus, occasionally utter the angry tones of denunciation, and think of the vengeance and wrath, rather than of the love of God. In the Old, mingled with the transient errors which the unlearned and unstable wrest to their own destruction, are to be found the wisest lessons, the purest spirit and most heavenly aspirations. Each revelation was addressed to men and through men; and human nature had not so entirely changed, but what (that) there is a similarity in each. Whilst for the full understanding of the Old Testament, maturity of reason and discernment is required, it contains much peculiarly adapted for the early years of life. Those who withhold it from the young, lest they should imbibe its imperfect views and stern spirit,—and yet allow them to be deeply interested in the mythology and history of pagan Greece and Rome, and the warlike annals of our own quarrelsome ancestors,-strain out gnats and swallow camels."—Pp. 2-4. It is evi In the second discourse the preacher makes use of Ezekiel's chambers of imagery, resorted to by the ancients of the house of Israel, as an emblem of the secret and guilty thoughts that infest the soul of man. It was scarcely necessary for the author to tell us that this sermon was written prior to the publication of Mr. Martineau's sermon on the same striking text. dently an independent creation. We think our author might with advantage have offered a contrast to those idolatrous images on which exclusively he discourses, by describing those spiritual comforts which in the multitude of his thoughts delight the soul of the Christian. Mr. Martineau closed his discourse by reference to "the image of Christ," which he beautifully spoke of as "the central and holy light of every home." It is by the admission of light into his foreground that the master painter discloses the massive depth of his shade. No. 3, is an uncontroversial and practical discourse on praying in the name of Christ.-The next sermon, under the title "Flesh and Spirit," presents some just and weighty thoughts, the effect of which is lowered by the unnecessary coining of the word animalism, and by the use of such homely phrases as "to lurk in a cellar," "so bad a tenant," "the house polluted by vermin and pestilential odours," and "better lock yourself in a narrow yard." No. 5, on "Walking in the Spirit," is equally plain, without violating taste. The sixth discourse is entitled "Reprobate Silver," (we prefer Blayney's "Reprobated Silver,") and is full of sad thoughts on God's providence and human follies and sins. We have seldom read a more depressing sermon. A little light is shed on the subject at the close. A noble subject is suggested in the closing sentences, which deserved to form the staple of the discourse. "As science is constantly shewing the value of that which had been deemed worthless, and enables men to extract precious metal from that which, in the days of ignorance, would have been discarded as waste; so that silver, to refine which the bellows had been burnt, and the lead consumed in the fire, and the founder melted in vain, shall be drawn forth by wiser methods; and though the wicked were not plucked away by the grasp of vengeance, they may be gathered to God by His hand of love. Thanks be unto Him who hath redeemed His children, not by terrors, but by the holy life, and pure spirit and heavenly affections, of His dear Son, Jesus Christ!"-Pp. 127, 128. In the next sermon, on Dejection and Hope, there is a beautiful picture of the dejection of an affectionate and pious woman nursing a hopeless sufferer. "There is a start of impatience, perhaps, from the tortured invalid; and tenderly she turns to relieve his pain, and in it loses her own. 'Ah, thou who canst not forget thy suffering brother, thinkest thou thy Heavenly Father can forget thee?'"-P. 142. Of a passage that precedes, the beauty is injured by the admission of the word "muffled" for "repressed" or "concealed." The 8th discourse, "The Harvest is Past," naturally partakes of the influences of the season to which it is adapted-one of clouds and darkness. In the 9th sermon, on the Resurrection, a highly ingenious yet perfectly appropriate use is made of the inquiry of the women at the sepulchre of our Lord," Who shall roll away the stone?" as suggesting the various obstacles to our wishes, which exist chiefly in our doubts and ignorance. The 10th sermon, on the Ascension, is the warm and earnest effusion of a mind possessed of undoubting faith in the risen and glorified Jesus. The title of the 11th discourse explains its subject: "It is expedient for you that I go away." It suggests consolations to mourning survivors. The circumstances under which this discourse was composed will surround it with a very deep interest for all (how many!) who revere the memory of the late Dr. Carpenter. The 12th sermon describes the crosses and disappointments of the Christian philanthropist, the lessons which they teach, and the alleviations to be found in faith and devotion. Some passages of this sermon will be read with the interest of an autobiography. No. 13, the longest discourse in the volume, shews that the author is not scared by fear of sectarianism from avowing an enlightened zeal for "spiritual Unitarianism." On the groundwork of the paternal character of God he builds up the magnificent temple of Christian doctrine. The 14th and last sermon," All Men are Liars," is a stern rebuke of the insincerities of society, and the falsehoods into the utterance of which men of all classes are frequently seduced or forced. In the opening passage there is a quaintness that reminds one (and not pleasantly) of the 17th century. The composition of parts of this sermon might, to our taste, be improved. Is it not somewhat open to the charge of deliberately doing that which the Psalmist penitently confessed he did in his haste? There is, too, a ruggedness in the style, as if the author felt it a departure from sincerity to use other than the most obvious terms, however repulsive. Undisguised sincerity and perfect plainness of speech are, we believe, perfectly compatible with good taste and even elegance of composition. We are quite ready to admit that, with its faults, this sermon has much that is admirable. No one will be at a loss to discover the original from whom the preacher has derived the portrait of the lover of truth. "There are others, again, who will not take the licence the world allows them. They do not understand how a man of honour can put that honour aside. They wish to be true in all circumstances. Their friend, their party, their business, their profession, is Truth. * Uprightness seems their great characteristic. It is stamped on their open brow; it is figured in their erect carriage; it looks out from their beaming eyes; it is heard in their distinct utterance, and is seen even in their handwriting. They are grieved if they have been ever inaccurate, or have conveyed a wrong impression. They not only use no deception, but they seem a stranger to it. They take your jesting lie for truth; and when at length you explain it to them, they cannot see the jest, for they are grieving at the lie. You are feeling that they are not thinking what man requires; that they are not careful for their honour; but are living as beneath the Divine eye, with hearts open to their Heavenly Father. You look at them and dare not be false; it is as though the word of God had touched your lips: you seem in a sacred presence. And if these, thinking of some venial deception, or long past, long mourned, long forsaken falsehood, call themselves liars, as they bend before the Holiest, shall we echo the charge? We may not,-we would not, if we might."-Pp. 292, 293. The volume also contains an Office for the Communion and some Prayers. We have spoken freely of this volume of discourses, pointing out what appear to us defects and blemishes; but we cannot conclude without expressing our admiration of their general ability, their high moral tone, and their very great practical usefulness. DOMESTIC. INTELLIGENCE. The Lindsey Commemoration at Catterick, Yorkshire. The quarterly meeting of the members and friends of the Newcastle and North-of-England Unitarian and Christian Tract and Missionary Society, was held at Barnard-castle, Durham, on Sunday, August 26th. Assemblies for religious worship were called in the meeting-house of the Christian Brethren in the morning and evening, when two discourses were delivered by the indefatigable Rev. George Harris, of Newcastle-upon-Tyne. The services were well attended; and the discourses, which were able and eloquent expositions of their respective subjects, were listened to with deep attention, and no doubt with much profit. At two o'clock in the afternoon, a meeting was held to transact the business of the Society; and after the report and minutes had been read, addresses were delivered by reverend and lay speakers. At the conclusion, the adjournment of the meeting was announced to Tuesday, August 28th, at Catterick, near Richmond, Yorkshire, in commemoration of the excellent THEOPHILUS LINDSEY. Notices of this important and interesting meeting had been given to the various Christian societies of the Northern counties, and earnest solicitations to attend it had been sent to the friends of scriptural truth and piety, especially to such as revere the name and memory of Lindsey, the friend of Priestley and other contemporary worthies. An application had been made to the ma nager of the Great North-of-England Railway to convey the "Pilgrims" from Newcastle, Sunderland, Stockton, Darlington, &c., and back again, for one fare, which was readily acceded to. The morning was propitious, and the day beautiful,-a day well fitted for the commemoration of the holy dead, -a day on which glad sensations, awakened by the rich and beautiful scenery of the locality and the joyous communings of heart with heart, might happily mingle with sweet and pure remembrances of departed wisdom and piety, and with reverential and grateful aspirations to the holy and blessed God. And I doubt not that there was on that day, in many a breast, a reali zation of these emotions. The friends from various directions and distances met at the Richmond Railway Station between eight and nine o'clock, in number about 80 or 90; and after many a friendly and hearty greeting, nearly all sat down to an excellent breakfast, prepared in the Refreshment-rooms. As soon as the social repast was ended, nearly the whole of the company strolled off to the town to view that noble relic of feudal times, the Castle, together with other antiquities. The baronial fortress, which stands on a rocky mount, at the foot of which flows the Swale, and which was once the abode of a princely and powerful race, allied both by blood and marriage to the Royal Family of England, was a point of great attraction. The Keep, the most modern portion, with its massive walls, narrow loop-openings and dark and damp apartments, speaks trumpettongued of the doings of by-gone days. From the summit of this huge tower, to which all who were able ascended, the prospect is magnificent and beautiful. In sauntering round the Castle enclosure, one side of which overlooks the Railway with its station, which is as airy, light and cleanly, as the fortress is massive, dirty and gloomy, one could but contrast the very different states of civilization indicated by these two monuments of art. The latter symbolizes a portion of the wisdom of our ancestors; the former presents a specimen of that of our own times. The one tells of an age of intestine strife, dark, brutal and sanguinary; the other, of an era of internal peace and advanced civilization, science, art and commerce. There they are, two landmarks on the long track of time; and who but Young England can doubt which stands the nearer to the millennium of universal education, freedom, peace and the brotherhood of man? The thoughtful could hardly leave this place without adverting for a few moments to Archdeacon Blackburn, the celebrated author of the Confessional, who was born at Richmond, 1705, and in 1739 was inducted to the living of this town, where he constantly resided for forty years, during which he composed all his works. As there were various pleasures to enjoy, and much business to transact in the course of the day, the time al lotted for each was necessarily very limited. And in consequence, between ten and eleven o'clock, various groups were seen wending their way, on an elevated walk, beneath the rich foliage of spreading trees, along the banks of the lovely Swale, to the interesting and extensive ruins of Easby Abbey, originally founded in the middle of the 12th century, and inhabited by " White Canons." The whole of this once vast and beautiful pile of buildings is now in a very dilapidated state, and the uses to which the different parts were applied cannot now, with any accuracy, be identified. It still, however, presents to the contemplative mind one of the many phases which the popular Christianity, in the course of its long and eventful history, has assumed, but which in this favoured land has happily passed away. However much it may be regretted by the antiquary and the man of taste, that this and many similar splendid erections have been allowed to fall into ruin, yet surely no enlightened Christian of any church can seriously wish for a return of those "good old times, when titled murderers and marauders might expiate their guilt by spending a portion of their ill-gotten wealth in founding monasteries, where lazy monks might prolong the dreary repetition of masses for their souls' repose.' After a brief stay at Easby, the "Pilgrims" began to stroll off towards Catterick. At a short distance from the Abbey ruins, omnibuses were in waiting to convey the ladies to the shrine of Lindsey. Between twelve and one o'clock, upwards of a hundred had assembled from Newcastle, Gateshead, Sunderland, Stockton, Darlington, Barnard-castle, Gilling, &c., on the spot consecrated by the labours and sacrifices of the Unitarian Confessor; and in the long room of the Golden Lion, one end of which butts against the burialground, in which stands the church, the scene of Mr. Lindsey's ministry of piety and love, the meeting was held for worship, refreshment and business. The religious services were opened with the giving out of Roscoe's hymn, "Let one loud song of praise arise,' by Mr. Brown, of Barnard-castle, and sung. The Rev. William Turner, now in his 88th year, read the Scriptures and offered an appropriate and impressive prayer, which was followed by the singing of Bowring's hymn, "In the cross of Christ I glory." The Rev. George Harris then delivered, in his powerful manner, an eloquent and admirable discourse from P's. cxii. 6 and Rev. xiv. 12, 13, in which he gave a sketch of the beneficent life and the varied labours and sacrifices of Mr. Lindsey, and an able summary of the testimonies in behalf of the unity and paternal character of God. The services were closed with singing and the reading of a very appropriate prayer in manuscript, written and composed by Mr. Lindsey, and now in the possession of Mr. Harris. As the assembly dispersed for a short time to allow of the airing of the room and making arrangements for the festive meal, copies of the "Farewell Address of Mr. Lindsey, reprinted for the occasion, were distributed at the door; and at every house in the village a copy of the same was left by the Rev. Mr. Frankland and Mr. Brown. Most of the "Pilgrims now strolled through the place, and availed themselves of the permission to view the church, a building of no mean pretensions, erected in the 15th century by a lady and her son, of the Burgh family, of which there are several monumental crosses in the North aisle. At half-past two o'clock, the "Pilgrims" had again gathered together in the large hall, and, being well prepared by their pilgrimage along the banks of the Swale, sat down to the festive board, well burthened with various viands. The cloth being removed, Mr. HARRIS (who was in the chair) said, he had hardly expected to meet so many of his friends on that occasion. He rejoiced greatly that the gathering was so numerous, as it shewed the devotion of the Unitarians of the present time to the cause for which Lindsey lived and died. When that venerable confessor seceded from the Established Church, no Dissenting minister nor schoolmaster could legally exercise his vocation, unless he previously subscribed the Thirty-nine Articles. And even after the passing of the Toleration Act, Unitarians and Roman Catholics were still kept beyond the pale of the law. Mr. Lindsey, in consequence, could not legally conduct divine worship; and had it not been for Sir George Savile, Mr. Lee, the then AttorneyGeneral, and other friends, the room in Essex House would not have been licensed. But we live in happier times; and there is present amongst us this day an interesting link, connecting the present with the past, and placing us almost in the presence of him whose 632 Intelligence.-The Lindsey Commemoration at Catterick. memory we are assembled to honour. I hardly need say that I allude to my venerable friend on my right, the Rev. William Turner. There is a striking incident which I must here relate. Mr. Turner, then resident in his father's house at Wakefield, assisted in receiving Mr. and Mrs. Lindsey on the evening of the day of their departure from Catterick; and now, after a lapse of nearly seventy-six years, he had made a pilgrimage with them to Catterick, to pay his tribute of homage to Mr. Lindsey's memory. (Applause.) He would now give-and Mr. Turner would respond to the sentiment-"The Memory of Theophilus Lindsey, fragrant as Sharon's rose: the remembrance of his sacrifices for Christian Truth is sweet even in death." Mr. TURNER then rose and said— Our esteemed friend, the Chairman, has thrown upon me a duty which in itself is very gratifying; and I have only to regret that I shall not be able, not being an extempore speaker, to discharge it as I could wish. He has correctly said that I was personally concerned with Mr. Lindsey's reception in my father's house on the evening of the day of his resigning his living in this place. Mr. Lindsey and his lady, with Miss Harrison, afterwards Mrs. Cappe, of York, came to Wakefield from Catterick, and got there that same night. I remember my father being particularly struck with the circumstance, and also much gratified, because he was conscious that it was mainly owing to his and Dr. Priestley's efforts that Mr. Lindsey had been led to pay that attention to the course of inquiry which induced him to renounce the doctrines of the Church of England, and resign his living, and make so completely his important and conscientious sacrifice. I was then but twelve years of age, and yet I can distinctly remember the circumstances; although, of course, I was not capable of judging of the grounds on which he had been led to make this sacrifice. I remember that Dr. Priestley came over the next day from Leeds; and after a few pleasant and edifying days, spent in my father's house, Mr. Lindsey proceeded on to London, where he was taken in hand by Sir George Savile, the Duke of Grafton, and several eminent men, and divine worship was begun in Essex House. He commenced with a small chamber congregation, which subsequently became considerable; and he lived long and happily, continuing to increase the number of his flock, and was held in respect and reverence to a very advanced age.-Mr. Turner resumed his seat amidst much applause. The Rev. Mr. FRANKLAND, of Malton, responded to the next sentiment-"The glorious Two Thousand-the venerated forefathers of Protestant Nonconformity in England." Mr. Frankland, in a brief historical sketch, related the manner in which the Two Thousand, on the 24th of August, 1662, made sacrifices of their benefices, and went out of the Church, rather than obey the Act of Uniformity, adding that many of them were followed by their flocks. He then described the nature of the Five-Mile Act, and shewed that it was passed to cripple their labours in the Christian ministry, by drawing a circle of ten miles in diameter around every corporate town, within which no Nonconformist minister was allowed to come. He observed that even this did not satisfy the spirit of despotism, and the passing of the Conventicle Act quickly followed, which forbade more than seven persons to meet together for worship, otherwise than after the manner of the Church of England. But the Two Thousand, said the Rev. gentleman, obeyed God rather than man, and neglected not the assembling of themselves and their followers together. He(Mr. Frankland) exhorted all present to do homage to the memory of the Two Thousand, not because they were or were not Unitarians, but because they were faithful to God and their conscience; and, refusing to subscribe to creeds devised by man, forsook all and followed Christ. We, in our day and generation, are not, indeed, called upon to make the same sacrifices; but nevertheless every age has duties and demands of its own; and they would best honour the virtuous dead by imitating their example, and bearing open and faithful testimony to the truth. The CHAIRMAN then proposed, "The Memory of Dr. Priestley, the friend of Liberty, the friend of Man," and alluding to the Birmingham riots, said they were honoured with the presence of a grandson of one of the sufferers, the Rev. John Ryland, of Bradford, who would now address the meeting. Mr. RYLAND rose and said it was with the most pleasing anticipations, and which had been fully realized, that he had come to this celebration. Some of them had spent the last few days in this interesting district, and had visited localities sacred to Chris |