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 but latterly known as presbyterian. It was connected with the 'southern association,' known (from 1809) as the 'synod of Munster' (Facts in Reply to . . . George Mathews, 1842, p. 4). By ministers of this body Martineau was ordained on 26 Oct. 1828 ; the ordination service, first used at Waterford on 2 Aug. 1826 (Christian Moderator, September 1826, p. 184) at the ordination of William M'Cance (d. 26 June 1882), was published (1829) with a valuable historical appendix [see, D.D.] Martineau's confession of faith reflects the theology of Carpenter rather than that of Wellbeloved, and on the person of Christ carefully selects what was common ground with Arianism, but is remarkable at that date for its silence on the inerrancy and inspiration of scripture and the whole question of miracles. He bought a house, married, and took pupils. He was a chief promoter and the first secretary of the 'Irish Unitarian Christian Society,' founded 17 March 1830, and still in being. For his congregation he compiled a hymn-book (Dublin, 1831, 12mo) ; it was only in local and temporary use.

His Dublin ministry was highly appreciated, though 'an expression implying the simple humanity of Christ 'lost him 'the most attached friend' among his hearers (memorial preface to A Spiritual Faith, 1895, p. viii). By the death of Philip Taylor (27 Sept. 1831) he succeeded to a share of regium donum, but resigned (October 1831) rather than benefit by a 'religious monopoly,' though willing to retain office without this increase of income. Among his reasons (letter in Monthly Repository, 1831, p. 832) he specifies the opinion that the donum, by endowing presbyterianism, 'stifles our predilection for what many of us believe to be the better system, that of the independents.' His congregation accepted the resignation (13 Nov.) by a majority of one, and made him a handsome presentation. He was invited to be colleague with John Grundy [q. v.] at Paradise Street chapel, Liverpool, and entered on his duties there on 1 July His salary was 2001., and he continued to take pupils. One of them, his colleague's son, describes him at that period as 'benevolently ugly, if ugly at all, with his rough-cast features, wild upstanding black hair, low broad forehead, and swarthy complexion' (, Pictures of the Past, 1879, p. 45). In addition to private pupils, he had public classes on scientific subjects, e.g. a course of ten lectures 16 April-18 June 1833) on chemistry at the Mechanics' Institution, Slater Street. By Grundy's resignation (1835) he became sole pastor. He never administered baptism, substituting a service of dedication. In 1836 he took a leading part in founding the Liverpool domestic mission. An indication of his local influence is afforded by the circumstance that in 1837 the Wesleyan conference was urged to make special appointments at Liverpool, a reason assigned being the presence there of 'the brilliant Martineau' (, Side Lights on the Conflicts of Methodism, 1899, p. 247).

His 'Rationale of Religious Enquiry' (1836, 12mo) had made him widely known as a writer of exceptional power; in this volume of lectures he denied the Christian name to unbelievers in the recorded miracles of Christ, a judgment defended in the second edition (same year), and recalled in the third (1845), under the influence of Joseph Blanco White [q. v.] The impression of his force and originality was deepened by the part he took (1839) in the Liverpool Unitarian controversy, and not least by the preliminary correspondence with thirteen local Anglican divines, headed by Fielding Ould (Unitarianism Defended, 1839, 8vo ; Theological Review, January 1877, p. 85). Channing wrote of his lectures as 'among the noblest efforts of our times' (letter of 22 June 1840 in Memoir,. 1848, ii. 399). Martineau's own reference (Memorial Preface, ut sup. p. xiii) to his attitude in this controversy as contrasted with that of John Hamilton Thorn [q. v.] seems due to defective memory. In 1840 he published a hymn-book ('Hymns for the Christian Church and Home') which rapidly took the place of that associated with the name of Andrew Kippis, D.D. [q. v.] It is still in use, being but partially superseded by Martineau's later collection, 'Hymns of Praise and Prayer' (1873).

Retaining his congregational charge, he became (October 1840) professor of mental and moral philosophy and political economy in his alma mater, removed back from York to Manchester, and known as Manchester New College (M.N. C. Introductory Lectures, 1841 ; Essays, Reviews, and Addresses, 1891, iv. 3). In the syllabus of his lectures John Stuart Mill [q. v.] 'noticed the change' which was beginning to affect his philosophical views (Types of Ethical Theory, 1889, p. xii). Channing had noted it earlier (letter of 29 Nov. 1839, in Memoir, ut sup. p. 433).

The fruit of his Paradise Street ministry was published in two volumes of sermons, 'Endeavours after the Christian Life'