The members of the Universalist Denomination are Unitarians also, and their worshipping societies now number 1,194. In the month of September, 1845, there was a general convention of the Universalists at Boston. The number in attendance during the two days of the convention is said to have exceeded ten thousand. The only Confession of Faith that has ever been adopted and published by the Universalists is as follows, viz. : "1. We believe that the Holy Scriptures of the Old and New Testaments contain a revelation of the character and will of God, and of the duty, interest, and final destination of mankind. "2. We believe there is one God, whose nature is love; revealed in one Lord Jesus Christ, by one Holy Spirit of Grace, who will finally restore the whole family of mankind to holiness and happiness. "3. We believe that holiness and true happiness are inseparably connected; and that believers ought to maintain order and practise good works, for these things are good and profitable unto men." In addition to these sections of the Unitarian Church in the United States, there is also a large accession from the Quakers or Friends. They separated from the Orthodox Friends, in 1827, and are called Hicksites, from the name of a venerable man, Elias Hicks, "who stood prominently forward to assert the true doctrine of gospel liberty, and what he considered the essential principles of primitive Friends." We shall probably soon return to this interesting book, and in the meantime we tender our sincere thanks to Dr. Beard for this additional evidence of his earnest and well-directed zeal in the cause of gospel truth. Notes and Comments on Passages of Scripture. By JOHN KERTISH. We have been late in calling the attention of our readers to this highly interesting work. It abounds in useful practical reflection, as well as in acute and learned criticism on different passages of Scripture. It is thus calculated to excite the attention of all who delight in the Holy Scriptures, and must be considered a most valuable contribution to our stock of sacred literature. We shall give a few specimens, as we feel confident that the work will speak best for itself. The learned author thus exposes a common perversion of Scripture phraseology:"Luke xv. 18, 21-'Father, I have sinned against Heaven and before thee.' This confession has a place among the introductory sentences of the English Liturgy; and I have sometimes witnessed the use of it (the plural pronouns being substituted) in other social prayers. It is a strange application of the language of the repentant prodigal, who acknowledges his guilt-first, in respect of God [Heaven], and then against his earthly parent [thee-in thy sight]; whereas, in this perversion of the words, we have a palpable tautology. Such is at least the inconvenience of receiving any part of Scripture merely in accordance with its sound." A brief explanation of an apparent difficulty is thus given :— “Luke xx. 10—'At the season, he sent a servant to the husbandmen,' &c. It is natural to ask at what season? The parallel passage, Matt. xxi. 34, supplies the answer, the time of the fruit;' that is, the season of the occupier's collecting together, and therefore of the owner's receiving, the produce of the vineyard, a part of which was given for rent. This text explains Mark xi. 13, and is also illustrated by it, the time of figs,' being the season for gathering figs;' and the clause, the time of figs was not yet,' showing the reasonableness of our Saviour's expectation of finding some on the tree between Bethany and Jerusalem." How admirably is the argument for settled seasons of prayer placed in the following remarks: "Acts iii. 1-Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.' These apostles, we perceive, observed certain times for the more immediate expression of the feelings of devotion. The practice is founded on the frame and laws of the mind, no less than on the commands of Divine Revelation, and on the examples of eminently wise and good men in every age and country. If there be those who would persuade us that piety and devotion cannot be regulated by the figures of a dial, or that religious affections cannot be excited in large bodies of men, and, by analogy of reasoning, in individuals, by the tolling of a bell, we may fairly infer from the use of such arguments the want of a just knowledge of human nature in those who employ them. Habits of devotion must be formed in the manner in which other mental habits are acquired. Religious services, if rightly estimated, are essential to this end. Whether social or retired, there must be stated times for the performance of them. Nor is there anything more irrational and visionary in piety and devotion being regulated by the figures of a dial, or in the religious affections being excited by the tolling of a bell, than in the lively recurrence of other feelings, at the seasons, and as the effect of the circumstances, in which they are accustomed to receive a peculiar gratification. If habits depend on regular and duly repeated acts, no man whose experience gives him this conviction, can be at a loss in replying to the objection. He alone will despise fixed hours of prayer who either questions the duty and efficacy of the practice, or so relies on supernatural assistance as to fancy himself raised above the need of ordinances: thus nearly related on that point to each other are the apparently opposite characters of the enthusiast and the sceptic." We are sorry our space will not allow us to make further quotations; but the whole volume will amply repay a careful perusal, and we rejoice to hear that a new edition will shortly be presented to the public. INTELLIGENCE. THE INDEPENDENTS AND THE HEWLEY CASE. We (Christian Reformer) ask the special attention of our readers to the following article on this subject, which appeared in the columns of the Manchester Examiner for October 17-a paper, we believe, altogether under "orthodox" management. This severe exposure of their English brethren probably comes from the Scottish Presbyterians of Manchester, under the influence of irritation at a denial of a fair portion of the booty gained from the Unitarians. "Lady Hewley's Case.-Many of our readers are aware that upwards of a century ago, 'Dame Sarah Hewley' bequeathed a considerable amount of property for the relief and aid of poor and godly ministers.' Being an English Presbyterian, her 'trust' was administered by persons holding the religious principles which she professed: but it is well known that the English Presbyterians, as a body, gradually renounced their orthodoxy; and hence, in course of time, her ladyship's charity came to be managed by trustees who belonged to the Unitarian denomination. To the credit of such trustees, it must be admitted that they displayed far less sectarianism than might have been expected, and that they were liberal in the distribution of the funds at their disposal to evangelical and dissenting ministers in general who were in poor and necessitous circumstances. But about twenty years ago, Mr. George Hadfield, of this town, Mr. John (Joshua ) Wilson of London, and others, all Independents, commenced an action in Chancery against the Unitarian trustees, upon the ground that they were not entitled to administer an evangelical trust. After a long and most expensive contest, carried on in one court after another, judgment was finally given in favour of the Independent reason,' and the Unitarians were ejected. But evangelical Presbyterians were always of opinion that if the Unitarians had no legal right to administer the trust because they did not hold Lady Hewley's doctrinal sentiments, the Independents had as little, because they did not accord with her views relative to Church govern ment. Wherefore, two different parties of Presbyterians in the country, those belonging to the United Secession Church and those nominally connected with the Established Church of Scotland, but having very many English evangelical Presbyterians amongst their members, and not a few purely English evangelical congregations pertaining to them, applied to the successful litigants to be permitted to participate in the management of the trust. But the legal advisers entrusted by the Independent ‘relators,' would listen to no appeal-would enter into no arrangement. One would have thought that if zeal for purity of doctrine had alone been the cause of their struggle with the Unitarians, they would have been anxious to spare further expenditure and to avoid, if possible, all disagreement with denominations which recognised the same Gospel,' and differed merely as to the minor point of Church government, and to one of which they had always professed the greatest friendship. Being determined, however, to have the disposal of the property exclusively in their own power, they constrained the Presbyterian parties to whom we have referred to apply (from a sense of justice to the principle of the trust itself, as well as to the interests of their respective denominations) to the Master in Chancery,' praying, not that the Independents should be excluded, but that they also should be represented in the trust. Hence another protracted and expensive contest was begun. Their reasons were considered to be valid, and judgment was given that each of these Presbyterian parties should be allowed to nominate two trustees, leaving the Independents with three. But against this decision appeal was made. It was, nevertheless, confirmed both by the Vice-Chancellor and the Lord Chancellor, after years of vexatious and expensive opposition. But even yet the relators must needs resist; and now, finding that they could not exclude the Presbyterians, they next resolved to procure, if possible, an allocation of the funds of the charity according to the numerical proportion of the different parties; and to show that very few Presbyterian ministers in England are entitled to participate in the benefit of the fund, it being alleged that the Presbyterian congregations generally are Scotch. Thus, if Presbyterian trustees must be admitted, it is attempted to prevent them from having almost any denominational interest to represent, and to secure almost all the money to purposes which the sectarianism of the relators' may lead them to promote. In pursuance, therefore, of this course, citations were served on a number of ministers and gentlemen in this town and neighbourhood, commanding them to appear on Thursday last at Liverpool, before Samuel Johnson Roberts, Esq. acting commissioner for the High Court of Chancery, to bring with them chapel deeds and minutes of Presbytery, to be examined as cause may require. We fear that an increase of expenditure and of party feeling will be the only result of the new scheme which has been adopted. We are far from implicating the Independent denomination at large in the recent measures of these 'relators.' Indeed we are well assured that the liberal and leading members of the body, both lay and clerical, not only in this town but throughout the country, repudiate the continued hostility to their Presbyterian brethren which is thus displayed. Many old, indigent, and pious ministers of the Congregational denomination itself have for nearly ten years been deprived of all benefit from the charity, in consequence of the coarse, contentious spirit of their professed friends. An enormous amount of money has been worse than wasted. The unseemly spectacle has been exhibited of one sect of Christians most pertinaciously resisting the repeatedly delivered judgments of the Court of Chancery in favour of the claims of another holding precisely the same religious principles, and seeking, not to oust the Independents, but merely to participate in the management of an important trust, so that it may be prevented from becoming entirely sectarian, and rendered useful 'to fair and godly' ministers, not only of their own but also of other denominations. The charity is not an endowment properly so called, otherwise a considerable number both of the Presbyterians and Independents, would never have claimed a share of its funds. We believe that many of them would gladly see it applied to purposes of general education in the five northern counties of England; and we trust that some arrangement may yet be made, by which the four thousand a-year which it affords may be turned to that purpose, instead of being wasted in mischievous litigation. ENDOWMENT OF A COLLEGE, FREE FROM RELIGIOUS TESTS, IN MANCHESTER. We have already adverted to the munificent bequest of the late John Ownes, Esq. merchant, of Manchester. The executors have properly caused that portion of the will which relates to public objects to be published, and we proceed to communicate the more interesting particulars to our readers. The will bears date May 31, 1845. The executors are George Falkner and Samuel Alcock. The following legacies are left to charitable institutions: Manchester Royal Infirmary Manchester Lancasterian .£1,000 Manchester Deaf and Dumb School, Manchester Penitentiary, Manchester St. Saviour's Church School, 50 The following persons are appointed trustees for the educational purposes to which the residue of the property is devoted; viz. the Mayor of Manchester, the Dean, the Representatives of Manchester in Parliament, George Faulkner, Samuel Alcock, William Nield, James Heywood, Alexander Kay, Samuel Fletcher, Richard Cobden, John_Benjamin Smith, John Frederick Foster, and Mark Philips. Whenever the number of trustees is reduced to five, the vacant places are to be filled up by the election of successors by surviving trustees; preference to be given to the Mayor and members for Manchester. After some other details, the will goes on to declare the testator's "earnest desire and general object to found within the borough of Manchester, or within two miles, an institution providing or aiding the means of instructing and improving young persons of the male sex (and being of an age not less than fourteen years) in such branches of learning and science as are now and may be hereafter usually taught in the English Universities, but subject, nevertheless, to the two fundamental and immutable rules and conditions hereinafter prescribed, namely: First. "That the students, professors, teachers, and other officers and persons connected with the said institution, shall not be required to make any declaration as to, or submit to any test whatsoever of, their religious opinions; and that nothing shall be introduced in the matter or mode of education or instruction in reference to any religious or theological subject, which shall be reasonably offensive to the conscience of any student or of his relations, guardians, or friends under whose immediate care he shall be." The second rule relates to the persons who shall have admission to the college; preference is to be given, first, to the children of parents residing within the borough of Manchester; second, to those residing within the parliamentary division of South Lancashire. Subject to this, the institution shall be open to all applicants for admission, without respect to place of birth, and without distinction of rank or condition in society. The trustees are further directed "to define and ascertain the precise and best mode of carrying the same into practical operation, by imparting to such young persons such education and instruction as aforesaid, and supplying them with such aids, assistance, and encouragement in and for the promotion of their studies, by the establishment of professorships, the appointment of teachers, and assistants, the providing of books and other requisites for such studies, the institution of exhibitions, premiums, and other rewards and allowances for superior diligence and attainments, and such other means as the said trustees shall, in their absolute discretion, think fit; together with such schemes, orders, rules, and regulations as they shall deem advisable for preventing and repressing, by expulsion, suspension, or other means, any abuse of the said institution, and any misconduct in the students, professors, teachers, and other persons employed therein; and for regulating the age, or respective ages, time, or respective times, at and during which the students shall be admitted and continue to enjoy the benefits thereof; and of any particular course or courses of study therein, and the mode, order, and rotation of admission, and the respective proportions of the trust fund to be appropriated to any particular purpose or purposes of the said institution, and the mode of investment of the capital of such fund, or of any part thereof, for the time being; and generally, for the regulation and adjustment of every question, matter, and thing connected with the said institution." The will declares, by way of explanation of the first condition, that the Trustees shall have power to alter any provision that shall be deemed by onethird of the Trustees reasonably offensive to the conscience of any student, &c. &c. Powers are given to apply to the Crown for a charter of incorporation. The testator intentionally abstains from directing the investment of any portion of the trust in lands or buildings; but authority is given, should such an investment become lawful, to invest one-third of the property in the purchase of land and buildings fit for the institution. In addition to these particulars, the Manchester Guardian states that the attention of the Town Council will be immediately directed to the subject of this most important bequest; that active steps will be taken for the establishment of the institution; and that some of the townsmen of the late Mr. Owens have intimated their willingness to come forward with handsome donations, in order to make the proposed college worthy of Manchester. We shall not fail to inform our readers, from time to time, of the progress of this interesting scheme.-Christian Reformer. THE TUCKERMAN MONUMENT. We (Christian Register) have been kindly favoured with the following description of this structure, an account of the inauguration of which will be found below. The monument is in that style of architecture called the Romanesque. It is a square shaft or die, standing on a base and plinth and crowned with a capital and curved spire terminating in a cross; the whose height is about twelve feet. The lower stone or plinth is four feet and three inches in diameter, and sixteen inches high. This stone and the shaft or die are the heaviest in the work, each weighing two tons. The first tablet has a profile head in bas-relief, life-size, with the name |