is this all; we must acknowledge the lively gratification we have received from the original-at least to us new— pleadings and illustrations with which these lectures are adorned. If no other benefit shall arise from this discussion, fortunate it is that it has been the means of calling such compositions into existence-a treasury of the most valuable criticism, philosophy, morality, divinity, and, to crown all, spiritual piety. 4. The Trinitarian lecturers, as almost invariably has been the case, have entered on this controversy ignorant of Unitarianism. Not so their respondents; they have shown a comprehensive, not partial acquaintance with both sides. The Orthodox lecturers refused to hear the defence of the doctrines they assailed, from the lips of their advocates. The latter heard what their opponents invited them to hear, even though previously not ignorant. Which of the parties acted most judiciously, most candidly, with most earnestness in the acquisition of truth, with most strict fidelity to the duty of receiving and giving instruction in the spirit of fallible and conscientious men? This question needs only to be put, to force an answer-one only answer-on our minds. In the concluding Unitarian lecture ("Christianity without Priest," &c.), Mr. Martineau observes: "We have personally listened, and personally inquired, and earnestly recommended all whom our influence could reach, to do the same; and few indeed will be the Unitarian libraries containing one of these series of lectures, that will not exhibit the other by its side. You have entered this controversy, evidently strange to our literature and history; and any deficiency in such reading before, has not been compensated by anxiety to listen now. Your people have been warned against us, and are taught to regard the study of our publications as blasphemy at second-hand; and were they really so simple as to act upon your avowed wish, 'to beget a deep spirit of inquiry,' and 'plunge into the investigation of Unitarian authors,' and judge for themselves of Unitarian worship, they would speedily hear the word of recall, and discover that they were practically disappointing the whole object of this controversy," p. 44, 45. We sincerely thank the Unitarian ministers of Liverpool for their powerful defences of Scriptural and rational truth, for their manly stand in behalf of Christian freedom and Christian liberality. They have worthily earned a tribute of unanimous praise from their denomination, and, we are inclined to think, also the candid judgment of many of other denominations, should their discourses be read by many such, as we earnestly hope. wwwwwww MONTHLY RECORD. MAY 1, 1840. "Sunk though he be beneath the watery floor, DR. CHARLES FOLLEN, who was lost in the steamer Lexington, Jan. 7, 1840, was born at Romrod in Hesse Darmstadt, in the year 1796. His elder brother, Augustus Follen, is now a professor in the University of Zurich in Switzerland, and is an eminent German poet. Another brother, whom we have heard spoken of as distinguished for his literary talents, is now a citizen of Missouri. Previous to the year 1824, Dr. Follen was a professor of the civil law in the University of Basle, in Switzerland. He taught his science with a spirit of freedom worthy of the earliest days of the little republic in which he lived. In his character benevolence and perfect gentleness were so happily blended with the greatest courage and firmness, that he was regarded by the students with a love approaching to enthusiasm. His animadversions on the subject of government and law became displeasing to Austria, a power whose iron and relentless despotism is felt far beyond the limits of her territory. A formal demand was made on the authorities of Basle, that Professor Follen should be delivered up to Austria, to answer for the freedom with which he had spoken of absolute governments. The question was debated, and the demand was refused; but afterward, at the pressing instances of the Austrian government, and through fear of provoking the vengeance of a power which they were too feeble to resist, the authorities of Basle instituted a preliminary process against Professor Follen, in consequence of which he left Switzerland. He first went to France, where he was kindly received by Lafayette, who was just coming out to America, and who offered to bring him out with him and in troduce him in this city. This proposal he modestly declined, although it was his intention to make the United States his place of refuge. In the autumn of 1824, after Lafayette's return to France, Dr. Follen came out to America. He was soon afterward employed as a professor of German Literature in Cambridge College, where his kindness of manners and varied knowledge made him extremely popular with the students. He subsequently embraced the profession of divinity, and was for a while pastor of a congregation in this city. At the time of his death he resided at Lexington, in Massachusetts, where he had the charge of a religious society. pas He was a man of strong intellect, much cultivated in the various departments of knowledge and inquiry, and his judgment was calm and solid. His experience of the evil of arbitrary governments, joined to the feeling of universal good will, and to the gentle spirit of hope which were ever strong within him, led him to embrace the purest democratic principles in regard to government and legislation. The world had not a firmer, a more ardent, or a more consistent friend of human liberty. His sions, naturally energetic, were all so perfectly subjected to the control of the higher qualities of his character, that, although you saw that they were not extinct, you saw, at the same time, that they were held in their place and overruled by justice and benevolence. No man could have known him, even slightly, without being strongly impressed by the surpassing benignity of his temper. He is taken from us by a mysterious Providence in the midst of his usefulness. "It was that fatal and perfidious bark, Built in the eclipse and rigg'd with curses dark, -New-York Evening Post. WE had hoped the abomination of Church Rates would long ere this have ceased to vex the Dissenters of England that legislative enactment would have provided a more just mode of raising the necessary means to whitewash churches and make clean the garb of the clergymen. Had the Dissenters been true to themselves, this measure of justice might have been effected. Even now, in many places at least, they have only to attend the Vestry-meetings and oppose the Rate, and it would cease. To suffer themselves to be self-taxed, to be accessaries to what they consider wrong-doing, is most preposterous. "He who allows oppression, shares the crime." We have been much pleased with the following address of Mr. Bateman, of the Poplar Institution, delivered at a vestry of Bromley, St. Leonard, near Bow, Middlesex, February 7, on a Church-Rate of fourpence in the pound being moved by the Churchwarden and seconded by the Overseer. MR. BATEMAN said, I attend this morning for the purpose of performing what has been impressed on my mind as an imperative duty; in doing which, I hope it will not be necessary to state, that I mean no personal offence to any individual. The worthy Churchwarden who presides, and will no doubt perform his duty with impartiality, and the promoters of this motion, are, so far as I know, entire strangers to me. I know that, in adopting the course I propose, I lay myself open to misconstruction, as all persons do who endeavour to correct abuses; but it is a consolation to know, that personally I can have no animosity against any one. Neither can it be justly said that I am actuated by a spirit of intermeddling, or for the mere purpose of opposition or antagonism. This is the first time that I have attended at any of your parish meetings, nor have I any intention of repeating it, unless I am compelled to it. Poor-rates, and highway-rates, must be raised, and I believe are properly disposed of; but when you talk of proposing a church-rate, it is a very different affair. This is a question of conscience, of liberty, of principle, so urgent that I cannot stay at home. Neither is this matter, so far as I am personally concerned, a question of pecuniary consideration. Personally the sacrifice which I shall make, even by attending to make this opposition, will be considerably more than my share of the paltry rate proposed. If this was a mere matter of shillings and pence, I would leave it to others who have a greater stake in it to fight it out. Nay, if this were a question whether the rate should be paid by the Churchmen or the Dissenters, I should be loath to interfere. The sole cause of my interfering is this: I consider it a question of principle, and as an honest man, I cannot help opposing the rate. Mr. Chairman, I was in hopes that these exhibitions were at an end. I was in hopes that, after the many and enlightened elucidations of this subject given to the world by gentlemen of all parties-some of them by clergymen, and members of the Church of England; after the many defeats of church-rates in different parts of the United Kingdom, showing that when the people as a body have the least chance of manifesting their real feelings-such feelings are in direct opposition to these rates; after the investigation of the subject by the Legislature, and the understood promise of her Majesty's Ministers that the obnoxious rate should be abolished-a promise which, I apprehend, they are prevented from fulfilling only by an interested party; after all this, it might have been expected that some means would have been adopted to prevent a recurrence of these proceedings. Mr. Chairman, what is the purpose for which we are assembled here? To levy a rate for repairing the church. As far as I can learn the object of this rate by the estimates laid before us, it includes also the beadle's hat and cloak, parish clerk's salary, organist, organ-tuning, wine for the church, fees at Doctors' Commons, and various other matters of this kind; the English of the whole being, that the whole of the inhabitants of the parish are to pay for repairing the building used by a particular sect in the parish, and supporting the religion of that sect. I said all the inhabitants, whether they be Jews, Turks, Infidels, or heretics -whether they are Quakers, that hold the Church in abomination-Catholics, who consider the Church to be an heretical usurpation-Dissenters, who consider that they hold a much purer worship-Unitarians, who consider the Church worship next to idolatry-Christian philosophers, Deists, Socialists, and unbelievers, who have nothing in common with Church worship-all are included; all those who, if they have any conscience, necessarily exclude themselves from Church worship, and who (if the Church be true to itself) are excluded by the Church's own articles. Yet all are to be compelled to contribute all forced against their consciences, and their convictions, and their principles, to contribute to the repair of a church which they do not visit, and to the sup |