the modified conditions on which he had obtained it. Accordingly, a pro re nata meeting of the Presbytery was held, and Mr. Blackie was summoned to appear before them. The learned gentleman did not think it his duty to obey the citation, but forwarded a letter from Edinburgh, where he is residing, to the Court, reiterating his former declaration, and denying the powers of the Presbytery to recall the certificate which they had formally granted. A long rambling discussion took place on the subject. Ultimately, the following motion was carried; namely, "That a letter from Mr. Blackie having been read, the Presbytery find that he does not consider that he has signed the Confession of Faith as the confession of his faith, and in conformity with the terms of the Act of Parliament; and that he does not conceive himself bound by the terms of the formula; and the Presbytery order this finding to be intimated to the senatus of Marischal College, and the other parties concerned." Thus the matter stands. We see at once what will be the result. The Presbytery will come off second-best, inasmuch as it will not be competent for it to withdraw the formal certificate which it has granted. But before they yield, they will, we doubt not, show their usual bigotry and violence. We hope that this exclusive attempt on the part of the Presbytery of Aberdeen, to enforce "the Church's control over the Universities," will have the effect of drawing public attention to the subject, and of getting all religious tests, on the part of Professors-elect, done away with. Edinburgh Chronicle.

[We take the foregoing article as it is published by the respectable newspaper in which it first appeared: nevertheless we cannot refrain from adding a few words of comment: inasmuch as our view of the subject differs in some degree from that apparently taken by the Scottish Editor. It appears that Professor Blackie wrote his name to a formula, expressing his belief in the Doctrines of the Westminster Confession of Faith, which he was required to do, as a qualification for holding his chair; but that, at the same time, he made a verbal protestation to the effect that he did not understand theology: that he did not understand, and perhaps had never read the Confession itself: and that he did not wish to be understood as declaring that he agreed with all the statements in that book, but only as promising that he would teach nothing contrary to them. This we think is the substance of his plea. It is strange that it did not occur to the Presbytery nor to the Professor that the two parts of his protestation are inconsistent with, if not contradictory to, each other: for if he does not understand what the Confession contains, how can he be sure that he will teach nothing contrary to its contents, or how can he give such an assurance to others? Moreover, if by "not having mastered all the propositions in the Confession," he meant that he was unable to comprehend them, the answer of the Presbytery should have been that it was his duty to master them before coming forward to subscribe them. He knew that this was one of the conditions of his holding a Pro

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fessorship in a Scottish University, and if he sought for such an office, he should have put himself in a situation to know whether he could yield or must refuse compliance with the terms. In such circumstances to subscribe the Creed is an act of rashness, presumption, and impiety: for it implies that the subscriber declares his assent to principles as divine truths, and the statement of his faith, which he no more comprehends than if they were expressed to him in a language with which he is not acquainted. But if by not having mastered the propositions," he meant that he understood but did not believe them, which seems to have been the real fact, then his conduct is still more liable to censure, for, however countenanced by the examples of many others under similar circumstances, it was an act of downright falsehood and hypocrisy, performed with a view to worldly interest or convenience. In either case, his protestation was nothing more than a silly attempt to trifle with the College, the Presbytery, the world, his own conscience, and the God of truth. How much more dignified would his behaviour have been, had he, when called before the Presbytery, manfully addressed them in such terms as these, "GENTLEMEN-I am summoned here to subscribe the Book called the Westminster Confession, as a qualification for holding the of fice of Professor of the Latin language in Marischal College. I have read this book; I have endeavoured to ascertain what are the doctrines which it contains; and I have examined the foundation on which they rest. I find that I do not believe them; and therefore I dare not subscribe them. If after this candid avowal, I am indulged in holding my Professorship, I shall ever gratefully acknowledge your consideration; and promise to requite your forbearance, by religiously abstaining from any attempt to propagate my peculiar theological opinions among the students who may be in attendance on my class: but if I am, on this account, to be impeded in the exercise of the functions to which I have been appointed by the Crown, I shall appeal to the Sovereign and the Legislature of my country for redress: and trust that in the present days of enlightened policy and religious liberty, such redress will not long be withheld. At all events, I cannot subscribe this Book."

We are sorry to be obliged to make these remarks: but, in earnest truth, we know that the unscrupulous conduct of many Professors and others, in thus subscribing what they do not believe, has done much harm to Christian truth and to Christianity itself. When the shrewd but unlearned artisans and mechanics of Scotland find erudite and cultivated men, of the first rank and consideration, putting their names to statements which they hardly affect to believe, and which they sometimes openly profess to disbelieve, what can they think but that religion, and morality, and truth, and all their sanctions, are only a system of imposition, invented by the upper classes to keep the lower in subjection: but never designed to place any restraint on their own interests or inclinations! If the scores of learned men who have condescended to

these scandalous equivocations and subterfuges had been true to their own consciences and to the cause of truth, the grievances under which they have groaned, would have long since been removed by the legislature: for in many instances their services could not have been dispensed with: but their own slavish acquiescence has rivetted their bonds.]

TESTIMONIAL TO THE REV. H. H. PIPER.

The Rev. H. H. PIPER, the Unitarian Minister at Norton near Sheffield, has lately been engaged in a controversy with the Rev. THOMAS BEST, a clergyman of the Established Church, who had made a series of violent attacks upon Unitarianism and its adherents in the columns of a newspaper. To his weekly diatribes, Mr. Piper published a series of weekly replies: in which he is acknowledged on all hands, to have managed the defence of his principles with great energy, ability, scholarship, courtesy, and candour. Under these circumstances, several of the leading Unitarians resident in that neighbourhood felt themselves called on to present Mr. Piper with some token of their respect and approbation: and have accordingly presented him with a magnificent silver inkstand together with a purse of one hundred sovereigns. The inkstand is thus inscribed:

"Presented to the Rev. H. H. Piper with a purse of 100 sovereigns, by his Unitarian friends in Sheffield and its neighbourhood for his talented defence and advocacy of the principles of Unitarianism, against the attacks of the Rev. Thomas Best: and as a mark of their high esteem for his character as a Christian Minister."

ST. MARK'S CHAPEL, EDINBUrgh.

The erection of this chapel cost above £2300, for some hundred pounds of which the members are still liable; and it is generally felt that the payment of the interest of this sum, though not very grievous in seasons of prosperity, might occasion serious inconvenience in a period of difficulty, arising from the want of a minister, a necessity for extensive repairs, or any other cause now unforeseen. It was consequently resolved some time ago to have annual sermons for the liquidation of this debt; and the Rev. George Harris, of Glasgow officiated for that purpose in the forenoon and afternoon of Sunday, November 24, before a deeply attentive and highly respectable auditory. Both that gentleman's discourses were distinguished by a judicious selection of topics and a beautiful style of composition, and were delivered in his usual earnest and impressive manner. The collection (including £3 from a lady who could not personally attend) amounted to £36, 3s. 3d. by far the largest sum ever raised in this manner, on one occasion, in the metropolis of Scotland, for Christian Unitarian purposes. When we reflect that the present collection is nearly double the last made in Edinburgh for the like object, we cannot but regard it as affording ample evidence of an increase in numbers, respectability, liberality, and Christian zeal, and as auguring well for the future steady pro

gress of the congregation. Never, indeed, has this worshipping society been in such a condition of heartiness and prosperity as it is now.

On the evening of Monday, November 25, forty gentlemen connected with St. Mark's Chapel sat down to supper in the Regent Hotel, Waterloo Place. The chair was filled by Mr. William Philip, with his usual tact and good humour; Mr. John Green and Mr. James M'Donald kindly acting as croupiers. After the usual tribute of loyal attachment to our youthful and liberal-minded Sovereign, the Chairman proposed the health of the Rev. Robert E. B. Maclellan, minister of the congregation, passing an honest and hearty eulogium on the superior and intensely Christian character of his pulpit services, his demeanour as a member of society, the terms on which he mingled with his flock, and especially on his attentions to the sick and the sorrowing.—Mr. Maclellan, in feeling terms, acknowledged the compliment; expressed his joy in possessing the highest reward a minister can attain, the consciousness of having earned the esteem and attachment of his flock; declared that the year of his connexion with St. Mark's had been one of great and unmingled pleasure; congratulated his friends on the number and character of their late accessions; and drew good hopes for a future and more rapid prosperity from the disaffection, bigotry, and fanaticism which prevailed in many parts of North Britain, whose result must be, the forcing good men to take refuge in that system of Christianity which is always calm, always liberal, and always rational. Other sentiments proposed during the evening were, "Civil and Religious Liberty all over the World;" "National Education;" the "British and Foreign Unitarian Association;" the "Remonstrant Synod of Ulster;" the Rev. George Harris,” &c. &c.-Many eloquent addresses were delivered, advocating the emancipation of the churches alike from political and theological fetters, the diffusion of useful knowledge unmingled with sectarianism, the extension of rational Christianity, and the entertainment of a spirit of universal good-will and philanthropy. In referring to the British and Foreign Unitarian Association, it was gratefully acknowledged that the present advanced state of the congregation of St. Mark's is, in a great degree, owing to the steady aid of that body in former years: and it was conjectured that it must be agreeable to the members of that institution to know that their generous expenditure had not been made in vain.-The entertainments of the evening were enlivened by some excellent pieces of vocal music bearing reference to the sentiments expressed; and at a late hour the company separated, increased in affection to their pastor, to one another, and to all mankind. J. D.

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MANCHESTER COLLEGE, YORK. The affairs of this Institution have lately engrossed much of the attention of the Unitarian public in England. As the removal of the Institution from York, its present site, seems to have been generally considered as expedient, it became necessary to fix upon

a new locality: and two courses seemed to be open to its Governors: either, first, to found an Institution in the town of Manchester for general as well as theological education: or secondly, to erect a theological seminary in London, in the neighbourhood of the University College, to which Divinity students might resort for the usual branches of secular instruction; while still receiving lectures on professional subjects from the tutors of the theological seminary. The reasons in favour of both these measures were very fairly stated in a circular letter which was transmitted to the whole body of trustees: and at a Special General Meeting, held on Friday, Dec. 20, 1839, after full discussion, a majority decided in favour of Manchester as the future site of that Institution. We trust that such arrangements will be made as will secure the confidence of the Unitarian body: and the continued usefulness of this time-honoured seminary.

NEW UNITARIAN CHAPEL IN BELFAST.

The want of a third place of worship in Belfast, designed for the use of those Unitarian Christians who are not possessed of regular accommodation in either the First or Second Congregation, having been for some time felt and complained of,—a few public spirited gentlemen of the Unitarian body, resident in the town and neighbourhood of Belfast, entered into a subscription in order to build or procure a Meeting-house for that purpose: and having concluded an agreement for the purchase of a Meeting-house in York Street, lately occupied by a congregation of Methodists, it was opened for the public worship of God upon the principles of Christian Unitarianism, on SUNDAY, the 5th of JANUARY, 1840. On this deeply interesting occasion, the Rev. Dr. Montgomery preached to a highly respectable auditory, whom his persuasive eloquence kept entranced in fixed attention for nearly two hours, one of the most able and argumentative discourses ever delivered in Belfast, in explanation and defence of the principles of religious liberty and of christian doctrine, professed by the Unitarian body. A very general desire has been expressed for the publication of this masterly sermon: and we trust Dr. Montgomery will be prevailed on to gratify the public wish in this particular. In the evening of the same day, Dr. Montgomery preached in the Meeting-house of the Second Presbyterian Congregation. At both services, collections were made for the liquidation of some incidental expenses. The collections on these occasions, together with some donations from friends to the cause, who were prevented from attending, amounted to £63. On the Sunday following, (January 12,) the Rev. James Carley officiated to a congregation nearly as numerous as had attended at the opening of the Chapel: and the services have since been carried on with every prospect of usefulness and success. It is hoped that, until the services of a stated Minister can be secured, the pulpit will be supplied by the Reverend Members of the Antrim Presbytery and Remonstrant Synod.

The Meeting-house has no pretensions to architectural embel