Their father, the father also of Harriet Martineau, whose name needs no eulogium from us, was Mr. Thomas Martineau, a camlet manufacturer in Norwich. In a brief autobiographical memoir from Miss Martineau's pen, which appeared in the Daily News immediately after her death in June last, and to which we are indebted for most of this account of the family history, she makes special reference to her father's life-long acquaintance with the famous Dr. Parr--an acquaintance, she says, "kept up and signalized by the gift of a black camlet study-gown every year or so, a piece of the right length being woven expressly for the doctor and dyed with due care."

The remarkable feature of the family story in the time of Harriet Martineau's youth, she adds, was "the studied self-denial and clear inflexible purpose with which the parents gave their children the best education which they could, by all honourable means, command. In those times of war and middle-class adversity the parents understood their position, and took care that their children should understand it, telling them that there was no chance of wealth for them, and but an equal probability of a competence or of poverty; and that they must, therefore, regard their education as their only secure portion. Thus the whole family, trained by parental example, were steady and conscientious workers."*

The ties which bound Miss Martineau to her younger brother, the subject of this memoir, were more than usually close. "One of her best preparations as a writer," says the Daily News, "lay in a training far more thorough and exact than was usual in days when the higher education of women was unheard of, and Girton College and similar institutions would have been scouted as fit only for Laputa. This advantage was, we believe, in great part due to her association of herself, as far as was possible by correspondence and by personal intercourse in vacation time, with the college studies of her younger brother, the Rev. James Martineau, the eminent theologian and philosopher, whose influence as a brilliant and original writer, though of slower growth and more limited range, has perhaps been deeper than her own. The companionship of affection and intellectual pursuit probably did something to direct Miss Martineau's early attention to those questions of theology, philosophy, and political economy which engaged her brother." Miss Martineau's long and intimate connection with the Daily News gives additional value to such a statement in its leading columns.

James Martineau was born at Norwich on April 21, 1805. He was educated at Norwich Grammar School, and afterwards under Dr. Lant Carpenter and Charles Wellbeloved, to whose early training he owed

much of his future success. He was at first intended for the profession of a civil engineer, and actually spent a year in Derby studying that branch of science; but he afterwards determined to devote himself to theology, and spent the next four years of his life at Manchester New College preparing for the ministry. After concluding his course of theological study he was for a time employed in teaching.

In 1828 he was appointed second minister of Eustace-street Presbyterian Meeting House, Dublin, and we have before us a "Discourse on the Duties of Christians in an Age of Controversy," preached by him in 1830 before the Synod of Munster, or Southern Presbyterian Association of Ireland. The Discourse is eloquent, as is everything that proceeds from Dr. Martineau's pen; but perhaps its most interesting feature is the indication which it gives of the progress that the writer had made towards liberal religious views. He maintains with great force the " moral innocence of mental error;" and the paramount duty of Christians, especially of the clergy, to face the difficulties of controversy, and to "make an open and undisguised statement of their opinions and of the evidence which satisfies them that these opinions are true."

After a ministry of three or four years in Eustace-street, Dr. Martineau resigned his charge on the ground that he could not accept the Regium Donum, or State subsidy, offered to the Irish Presbyterian Churches. His friends were anxious that he should remain and become the founder of an unsubsidized congregation in Dublin; but he did not see his way to this, and in 1832 he became minister of Paradise Chapel, Liverpool, where he remained for a quarter of a century. He had by this time adopted Unitarian views, and he devoted himself with all his indomitable energy and ability to defend and propagate them. His success was acknowledged. He was one of the three Liverpool divines who came forward as champions of Unitarian doctrines in reply to the well-known series of lectures against them published in 1839 by thirteen clergymen of the Church of England.*

An interesting description of Dr. Martineau during his Liverpool ministry is given by an American lady who visited him in the course of a European tour she made in 1853. Speaking of Liverpool, she says:

"Many of the churches here are elegant and imposing structures, but none more tasteful, quaintly and quietly beautiful, than the Hope-street Unitarian Chapel, where Mr. Martineau preaches. I brought letters to this gentleman, and on Saturday was at his house. I found him, in personal appearance, all I looked for. The pure, fervid, poetic spirit, and the earnest eloquence which adapt his discourses alike to the religious wants, the devotional sense, the imagination and the taste of his readers, all live in his look and speak in his familiar tones. He is somewhat slender in person, with a head not large but compact and perfectly balanced. His perceptive organs are remarkably large, his brow is low and purely Greek, and his eyes are of a deep, changeful blue. There is much quietude in his face-native, rather than acquired, I should say-the repose of unconscious, rather than of conscious power. About his head altogether there is a classical chiselled look-the hair grows in a way to enchant an artist, and every feature of his face is finely and clearly cut. But the glow of the soul is all over.

"On Sunday morning I enjoyed a pleasure long hoped for and never to be forgotten, in hearing him preach one of those wonderful discourses in which his free but reverent spirit seems to sound the profoundest depths of the human soul, to unveil the most solemn mysteries of being, and to reach those divine heights to which few have attained since Paul and John were caught up and rapt away from the earth, in holy visions and heavenly trances."*

In 1841 Dr. Martineau was appointed Professor of Mental and Moral Philosophy in Manchester New College, and in 1857, when that institution was transferred to the metropolis, he took up his residence in London, occupying the same chair as before. This arrangement was not made without much opposition by the less liberal class of Unitarians; but it is pleasant to record that the protest against his appointment was dismissed by the overwhelming majority of one hundred and seventeen to thirteen votes in the governing body.

From 1859 to 1861 Dr. Martineau was the colleague of Mr. J. J. Tayler in the pastorate of the well-known Unitarian Chapel in Little Portland-street; and from 1861 to 1870 he was sole minister of that chapel. Those only who have experienced the intellectual and spiritual treat which week by week he provided in his sermons, for, perhaps, the most cultured audience in London, can fully appreciate the great qualities of the gifted preacher. Vigorous thought, philosophic culture, and rare spiritual earnestness and insight marked every sentence of Dr. Martineau's polished discourses. We shall afterwards make some quotations from those of them which have been published. Perhaps they lose less from being read instead of listened to, than most sermons do, for the condensed thought, as well as its beautiful literary setting, benefit by

"Haps and Mishaps of a Tour in Europe." By Grace Green ood [Miss S. J Clarke, afterwards Mrs. Lippincot]. Ed. Lond., 1854, p. 9.

careful and studious perusal and re-perusal. We call to mind as we write more than one library where they occupy the fireside corner, ever within reach of the owner's hand, and ever reverted to with increased admiration and love.

In 1868 Dr. Martineau was appointed Principal of Manchester New College, and he continues to hold that office. Perhaps we shall best describe the aim of his teaching, and of the college of which he is the head, by making the following extract from an address delivered by him on the opening of session, 1856-57 :

"The single end for which this institution exists, and by reference to which all its methods and spirit must be judged, is the training of a body of men devoted to the advancement of the Christian life. If the Christian life were not our divine and authoritative ideal, by which we are bound to try all human things, or if its nature did not allow the service of any class of special labourers, or if its standard of perfection were simply something given and stationary, to be held stiffly aloft, without any provision for movement with the moving host of men, there would be no ground on which to rest the claims of this College. It springs from those who believe in a 'Kingdom of Heaven' as the secret life and final issue of human probation-who look upon the Church of Christ as its incipient embodiment and perpetual symbol-who find in that Church functions of teaching and guidance which should be committed only to qualified and disciplined minds-and who so trust the expansiveness of God's spirit within this sacred institute that they will not bind themselves to any of its customary forms of dogma or of usage, but hold themselves not less free towards the types of the future than reverential towards those of the past. This last feature it is of an open theology-by which we are here distinguished from other Christian schools-a feature to which we shall ever remain faithful-without which we should represent a very limited history, instead of a very vast hope-which far from presenting a merely negative principle, is an expression of positive faith and confiding piety above the range of party and the atmosphere of doubtand which assuredly does but preserve the prospective altitude of mind induced by divine revelation, all the more thankful for the 'elder prophets,' that they set us looking for ever fresh 'consolations to Israel.' In parting from the world, Christ had yet many things to say' to his disciples, but 'they could not bear them then.' Some of them, no doubt, have found their utterance in the ages that have since elapsed; but if the 'Comforter' that tells them to the heart 'abides with us for ever,' who shall forbid our prayer for deeper insight, or reproach us with scepticism in the present because our eye is yet open towards the future? When the founders of our institutions refuse to involve them in the contingencies of doctrinal definition, it is from no want of clear and fervent faith for their own life; it is because, in their view, God has more light than is needed for guiding them, and the Church of Christ is no completed thing, but a perpetual protest against evil never vanquished, and a pressure towards a Kingdom of Heaven never reached."

The "conflict between Science and Religion is a phrase we are continually meeting with in these days, and there is an irreconcilable conflict between the ascertained science of modern times and the antiquated creeds and formularies which profess to be the exclusive exponents of what religion is. In no direction has Dr. Martineau done better service than in his many publications bearing on the relation between true science and real religion. Few men are fitted to deal with such a topic; før he who essays it must be equipped with a thorough knowledge both of mental and material science-a rare attainment in days which are heirs to so many ages, and in which so much activity prevails in the highest regions of scientific inquiry; and he must also possess a mind so wellbalanced, and free from predisposing tendencies as to see all sides of the question at issue with no partiality for one more than another. That these qualifications are possessed in a pre-eminent degree by Dr. Martineau, is apparent to every reader of his philosophical treatises. He is a mental philosopher who stands high in the very first rank of modern thinkers. His knowledge of physical science is extensive and minutely accurate. He has no prejudice against the inquiries of modern investigators in either department. His logical grasp is firm-indeed it would be difficult to name a living author who goes so directly to the point of a controversy, and so completely disembarrasses his argument of everything that does not directly bear on that point. In this respect he reminds us of the late Sir William Hamilton. Both treat a subject in the same comprehensive and exhaustive manner, though Martineau avoids Sir William's formalism. There is, however, one marked difference between the two: Hamilton's pages read like a page of Euclid-Martineau's are bright with the light of poetic fancy. Even when they deal with the most abstract problems, they teem with apt illustrations, graceful allusions, and brilliant phraseology.

"It is vain," he says, speaking of the relation between Science and Religion-" it is vain for the secular and the spiritual powers of the world to negotiate a division of territory by which each shall bar out the other; no treaty, no award, can trace a boundary-line, any more than a mountain chain or trending coast can keep out the Almighty maker of them both. The Kingdom of Heaven is in its very essence a universal theocracy; and God existing, nothing is at heart the same as if He existed not. It is a fatal thing to let any province of life constitute itself outside of the religious realm, and, under plea of being no insurgent land, excuse itself from consecration. So long as the national ideas were as simple and limited as those of the Hebrew race in the first century, so long the gospel needed more the intensity of God's spirit than its breadth; its possessor had an answer for every question, and neither slurred nor