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to the Christian Ministry,” at Exeter, June 17, 1804—“Christian Truth stated, vindicated, and recommended,” Birmingham, June 21, 1807—“ Six Discourses,” in a volume of Sermons for the Use of Families, and one in another volume of the same kind -"The Simplicity of the Christian Doctrine,” Dudley, January 19, 1808—“The Connection between the Simplicity of the Gospel and the leading Principles of the Protestant Cause," Exeter, July 10, 1811—“A Thanksgiving Sermon, on occasion of the act exempting the impugners of the doctrine of the Trinity from certain disabilities and penalties,” Birmingham, 1813–“ The exercise of the Social Principle in Religion," London, June 1, 1814–"The Mutual Relation of the Unity of God, and the Humanity of Christ, as Doctrines of the Gospel,” Bristol, July 9, 1823— The Public and Private Duties of the Christian Ministry,” a Charge at the Ordination of Mr. Baker, Bolton-le-Moors, September 23, 1824—“ The silent and unmarked Progress of Truth,” Wolverhampton, October 16, 1827—“The Situation and Duty of Protestant Dissenters,” Oldbury, September 8, 1829 -"A Letter to the Congregation assembling in the New Meeting. house, on the death of Dr. Priestley"-"The Nature, Evidence, and Claims of Christian Unitarianism," an Address at the Annual Meeting of the Tract Society established by the Old and Newmeeting Sunday Schools—A volume of Sermons lately published -Sermon at Cheltenham, 1844.
CONTROVERSIAL.-—"A Vindication of the Principles upon which several Unitarian Christians have formed themselves into Societies
for the purpose of avowing and recommending their Views of Religious Doctrines, by the Distribution of Books,” 1800“The Moral Tendency of the genuine Christian Doctrine,” in reply to Mr. Fuller's Examination of the Calvinistic and Socinian system, a Discourse at Exeter, July 6, 1796—“ Strictures on the Reply of Mr. Fuller," 1798.
BIOGRAPHICAL. .-"Memoir of Mr. Kendriek,” prefixed to his “Exposition of the Historical Writings of the Old Testament,” 1807—“Memoir of Mr. Lindsay,” affixed to a Funeral Sermon by Mr. Aspland.
REPRINTS—of “Mr. Bourn's Discourse on Family Worship,” with a Preface-a third edition of “A Collection of Prayers for the Use of Families,” published originally by Mr. Kenrick, at Exeter.
EXPOSITORY.—“Notes and Comments on Passages of Scripture," 8vo. 1844, third edition 1848.
MR. YATES. HOMILETICAL.-" The Nature, Manner, and Extent of Gospel Salvation,” Edinburgh, 1813—“A Sermon on entering upon the Pastoral Office”-“The Effects of Spirituous and other Intoxicating Liquors”—Four Sermons at Glasgow, 1818—"The Peculiar Doctrines of the Gospel,” London, 1819—“The Scriptural Meaning of the Title “Saviour,' as applied to our Lord,” Glas
CONTROVERSIAL.-“The Grounds of Unitarian Dissent," a Sermon, Glasgow, 1812—"A Vindication of Unitarianism,” in Reply to Mr. Wardlaw, 1815—“A Sequel to ‘A Vindication of Unitarianism,'” in Reply to Mr. Wardlaw's Treatise entitled “Unitarianism incapable of Vindication,” 1817.
VARIOU8.—“Thoughts on the Advancement of Academical Education in England,” 1826—“Remarks on the Formation of Alluvial Deposits,” read before the Geological Society—“Outlines of a Constitution for the University of London.”
MR. WREFORD. “A Discourse on the Authenticity and Divine Origin of the Old Testament, with Notes and Illustrations, translated from the French of J. E. Cellerier,” 1830—“The Parable of Nathan,” a Sermon in the volume to be used by Families—“Sketch of the History of Presbyterian Nonconformity in Birmingham”—“Lays of Loyalty”—“Songs of the Sea”—“Sketch of the Character of Dr. Morell,” appended to a Funeral Sermon by Mr. Acton“Songs descriptive of the Christian Graces, Faith, Hope, and Charity.”
MR. BACHE. “ Just Views of the Divine Government dependent on a Belief in the sole Deity of God the Father,” Coventry, February 3, 1833 _"True Grounds of Christian Unity," New Meeting-house, Birmingham, 1834—“The Harmony of Science aud Revelation,” New Meeting-house, 1839—“The Essential Union of Christian Integrity and Charity,” Essex-street, London, 1840—“The Su-' periority of Unitarian over Tr arian Vi of Christianity,” Portsmouth, 1841–"The Use and Abuse of Distinctive Names
in Matters of Religion,” New Meeting-house, Birmingham, 1847 _"Address to the Members of the Literary and Philosophical Society of Birmingham," 1836.
OLD MEETING.--MR. HUTTON. HOMILETICAL.—"The Duties and Benefits of Co-operation among the Friends of Scriptural Religion,” Belfast, August 26, 1827—“Reflections on the Death of William IV.” Birmingham, 1837—“Christ the Power of God and the Wisdom of God," Coventry—“Short and easy Rules for the reading of the Scriptures with Understanding and Edification.”
CONTROVERSIAL.-“ Appeal to Scripture Principles in Support of the Claims of Unitarian Christians,” a Sermon, Yeovil, July 16, 1828—“Unitarian Christians distinguished from Unbelievers in Christianity,” Birnıingham, 1832.
DEVOTIONAL.-"A Pocket book of Private Devotions for every Morning and Evening in the Week,” 1837.
POETICAL.-“ Poetical Pieces on Devotional and Moral Subjects,” 1830—“The Fall of Babylon, a Sacred Musical Drama,”. second edition, 1849.
NEWHALL HILL CHAPEL.
The congregation assembling in this place was formed by a body of spirited individuals who previously worshiped in the Old and New-meeting Houses. They met for some time in premises in Cambridge-street, which they rented for the purpose of public worship on Unitarian principles and for Sunday school education, and they also carried on at the same time a female school in Edmund-street. Finding these premises inconvenient and too small, they determined upon the erection of a new chapel. To this they were encouraged by the munificent donation of one thousand pounds by Thomas Gibson, Esq. who laid the foundation-stone of the new building, amidst a large concourse of spectators, on May 1st, 1839, on which occasion Mr. Bache, minister of the New-meeting, offered prayer, and Mr. Hutton, of the Old-meeting, delivered an address, after which a tea meeting, attended by eight hundred persons, was held in the Town-hall, when the thanks of the meeting were given to Mr. Gibson for his handsome contribution.
The chapel was opened for worship in 1840, and contains accommodation for 1000 persons, besides school rooms for 1000 children, and was erected at a cost of £3000. For several years the congregation were without a minister, when they elected Mr. Cranbrook, who settled there in 1848.
The Unitarians of Birmingham have not been behind other denominations in zeal to propagate their sentiments among the labouring classes, and to promote, according to their views, their spiritual and temporal wellbeing. For this purpose they have long had in this town “A Domestic Mission,” the provisional committee of which, in 1840, engaged Mr. Bourne as a town missionary, and opened a small place of worship in Hurststreet, in 1844.
Although the history of the Independents has been alluded to and partially given in the general sketch contained in the first part of this work, where it is mixed up with the account of other nonconformist bodies, it may not be amiss here to present an epitome of it in a detached form.*
* The idea of giving a separate and somewhat more lengthened history of the Independents occurred to me after the first part of this work was really printed, which will explain the circumstance of the account of Brown and Robinson having been introduced into that portion of the work.
The Independents assert two principles : First, That personal religion is a matter between the individual man, and God, for which, as to his opinions, feelings, and practices, he is independent of all human authority and controul whatever, and accountable to God alone. Secondly, A Christian church is a company of such individual Christians, voluntarily associated together for fellowship and worship, and vested with the rights, and partaking of the power, of self-government, so as to be entirely independent of the authority and controul of all other bodies of men, civil or sacred.
Independency admits of the association and co-operation of each church with other churches, but not of jurisdiction. It allows of the moral influence of collective wisdom, experience, and counsel over individual decision, but not of legislative compulsion.
The Independents claim, as the model of their church polity, the primitive churches planted and organised by apostles, which, for aught that appears in inspired history to the contrary, seem all to have been individual, separate, and self-governed bodies of professing Christiaps. The church at Rome, for instance, had no authority over that at Corinth, nor that at Corinth over that at Rome. Nor is there the
appearance nization of any number of the apostolic churches by a systematic form of polity. The meeting at Jerusalem (mentioned in Acts xv.) presents the nearest approach to this, but that was convened, not to arrange and settle an ecclesiastical system, but to decide a matter of fact, a question of doctrine, and to decide it by apostolic authority. It was a meeting of the church at Jerusalem, to which certain deputies were sent from the church at Antioch, and from that church alone, and not a meeting of delegates and representatives from various churches, in the form of
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