CHEKIB EFFENDI AT ROME. WE learn from the Diario di Roma, that, on the 20th of February, Chekib Effendi, Envoy Extraordinary from the Ottoman Porte, had rant. Many a time has the cause of truth | peating gross falsehoods." With this feeling and liberty in Europe been preserved by the there are few Evangelical Dissenters who hostilities of the Church of Rome against the would not coincide. And we know well how Infidels. In the days of Charles V., the Pro- painful it is for good men in the English" testant princes of Germany would have been Church to have recourse to the sophistry and circumlocution which are necessary for the explaining away of doctrines which the catechism taken in its plain grammatical sense teaches. The Evangelical clergy are not responsible for the errors of their standards, but we blame them for not seeking their reformation. an interview with Pius IX., into whose pre-put down by force, had not the threatened sence he was introduced with all the honours usually paid to ambassadors. After congratulating the Pope on his accession in the name of the Sultan, the ambassador added, that his master seized with eagerness this happy occasion for entering into relations with the government of his Holiness. The holy Father replied in the most gracious terms, charging the ambassador to make known to the Sultan the grateful feelings with which he received his sentiments of cordial friendship. It was the time of the carnival when Chekib Effendi entered the holy city. The people were all in masquerade, and Rome was filled with uproar and folly. It seems that when the ambassador drove through the streets to his appointed residence, with his suite of oriental attendants, many of the spectators took the solemn pageant for part of the general farce, and applauded the Sultan's envoy as a well-got-up buffoonery, to the utter amazement of the grave Ottoman. What ideas of the Christian religion, and its festivals, must have filled the mind of his Highness Chekib Effendi and the pious Mussulmen as they passed along amidst showers of confetti, and through groups of dancing harlequins, in this the seat of the Vicar of invasions of the Saracens required their aid for the defence of the empire. Any truce between conflicting errors leaves the enemies of the truth more free for attempting its suppression. For it is only of error that Rome is tolerant. While the Turkish ambassador is being received at the Vatican, the Protestants of Tahiti and Madeira are being cruelly persecuted by the emissaries of Rome. This white flag of "liberalism," under cover of truce, is concealing treacherous attacks. Protestants had better be on their watch-towers. Christ on earth! Of the many strange signs of the times, this visit to Rome seems to us one of the strangest. It is the first time a Turkish ambassador ever came to congratulate a Roman Pontiff on his accession to the see of St. Peter. An ambassador was sent by Bajazet to Pope Innocent VIII., but this was only about the release of a brother of Bajazet, who had been taken prisoner by the knights of St. John of Jerusalem. Mahometanism and Popery have never formally shaken hands since the wars of the Crescent and the Cross. But Liberalism is now the order of the day, even in the halls of the Vatican. While pious Churchmen in England continue to give thanks to God that they are neither Jews, Turks, Infidels, nor Heretics,-Jew, Turk, Infidel, and Heretic, may meet together on the floor of the House of Commons to direct the affairs of England's Protestant Church. The worst of it is, that because Popery professes to have become liberal, Protestants are expected also to be tolerant of are expected to regard the opinions of men such as Luther and Calvin and Knox, of Cromwell and Sir Isaac Newton, as to Rome being indeed prophetic Babylon, and the papal power Antichristian, only as the exploded dreams of weak superstition. To oppose the endowment of Popery, in the phraseology of modern statesmen, is "to keep up the senseless clamour and malevolent prejudices of the dark ages!" error. We We apprehend far more danger from Rome liberal, than from Rome bigotted and intole THE TWO CATECHISMS. Of the catechisms at present used in English Sabbath schools, two were drawn up by public authority; the first about the middle of the sixteenth, and the second about the middle of the seventeenth century. The first, commonly called "the Church Catechism," was composed when the Church of England had but recently emerged from Popery, and bears about it much of the mist and error of former darkness. The second was composed in the golden age of English theology, by the best of the Puritan divines, who at the Westminster Assembly drew up the standards of the Presbyterian Church in England. The two first questions of these two catechisms evince the superiority of the latter one. CHURCH CATECHISM.-Quest. 1.-" What is your name? Ans. "N. or M." Q. 2. Who gave you that name?" A.-"My godfathers and godmothers in my baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven." 66 WESTMINSTER CATECHISM.-Quest. 1."What is the chief end of man?" Ans.To glorify God, and to enjoy him for ever." Q. 2." What rule hath God given to direct us how we may glorify and enjoy him?" 4. 2." The word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him." There is a century in point of time between the two catechisms; how much interval is there in point of matter? THE VOYAGE TO ROME. Per varios casus, per tot discrimina rerum, A SHORT time ago, an unusual stir took place in the ancient port of Oxford. That city had long been in the world ecclesiastical what Venice or Carthagena are in the world geographical, dull, desolate, death-like; the spirit fled. Heavenward-bound ships were body of former greatness existing, but the seldom seen there, and spiritual merchantmen had well-nigh deserted the place as profitless. Moreover, its rulers had put so many restric tions on trade, and required all commercial affairs to be transacted according to so absurd a code of regulations, drawn up many centuries ago, that they nearly cut themselves off from intercourse with any men of free and enlightened principles. Indeed, Rome was almost the only port with which any communication had for a length of time been kept up, and that chiefly in the way of correspondence not of commerce. About the time to which we refer, some traders from Rome, belonging to an enterprising company called the Jesuits, seeing the commercial capabilities of the place, settled in Oxford; and induced many of the natives to join them in fitting out and freighting a ship, in which they proposed to make a voyage to Rome. It was deemed that the most profitable cargo besides bullion, would be books and tracts, for which there was a demand in the Holy City, such as "The Tracts for the Times," "Hymns for the Young," together with Sermons, and other works of Anglo-Catholic Theology. In return for these they would bring back relics, beads, indulgences, crucifixes, and other of the wares of Rome, for which there was a demand at Oxford. We might here narrate how the ship was equipped and appointed; the number and names of the officers, crew, and passengers; also the strange system of navigation adopted by them, not spreading any sails to be filled by the winds of heavenly grace, but preferring to work their way by rowing as the ancients did in their galleys. Neither did they think proper to use the Compass and Chart employed by Christian navigators, but steered according to some old printed rubrics and traditionary recollections supplied by their Romish companions. In the discussions now going on concerning the Government Education Scheme, one great stumbling-block in the way of harmony is the "Church Catechism." Dissenters very history and the issues of this voyage; of the The time has not yet come for telling the justly object to sending their children to course taken; the ports touched at; the schools where they will be compelled to learn passengers induced at various places to join this catechism, as will be the case in most and embark their wealth in the enterprise; of country districts where two schools cannot be the double set of ship papers, the false colours maintained. In a letter published in behalf which were used according to circumstances; of the Wesleyans it is stated, that "from encountered from without; and of the diviof the many perils and adventures which they such Government schools Dissenters will be sions and disputes that arose in the ship, necessarily excluded, as their children cannot from the desire of some not to go to Rome, learn the Church Catechism' without re-but to steer for certain "Happy Isles" of which they found glowing accounts amongst | solemnly expelled from Church privileges, but the removal of spiritual condemnation, their old papers. Suffice it now to say that on the XCth day of their voyage, when in sight of the coast of Italy, the ship struck violently on a bank in a place where two seas met, and was so much shattered that it was feared it must soon go to pieces. A strong breeze blowing toward the shore, and the current also setting that way, many left the wreck at once, in the boats, and on rafts, and were drifted speedily towards the mouth of the Tiber. They were hospitably received by the people of the coast, and soon proceeded to Rome with what possessions they had carried off, never again to tempt the dangers of a sea passage. The remaining part of the voyagers were loath to leave the treasures and wealth yet in the ship, and as the mass of the wreck after a time floated off the bank, and held well together, they determined to try to reach the primitive land of which they had heard, and which was said to lie very near to the Roman coast. The last that has been heard of them is a report brought by a ship of London, which fell in with their strange looking craft at sea, and offered to carry the men to some Christian port. But although apparently emaciated with fasting, and undecided as to their course, they refused all proffered assistance, and would not even accept a compass or chart; nor would they believe that the land they were in quest of had no existence, save in the ideal descriptions of some ancient enthusiasts. The general impression regarding them was, that they were touched with a kind of spiritual hallucination, but that there were among them some designing men, who contrived to control and lead the rest. As the place where they were seen was within a few hours of the Roman coast, it was thought best to leave them to their own course. We have since heard that one of the chief traders, named Newman, who took the log-book of the ship with him when he left in one of the boats, is preparing part of it for publication at Rome, which publication, we suppose, is delayed till he is rejoined by some of his companions still on the wreck. HARD TEXTS EXPLAINED. 1 Corinthians v. 5. To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. It is supposed by some that the judgment of the apostle (v. 3), and the delivery unto Satan (v. 5), refers to an extraordinary miraculous knowledge and act, by which the incestuous person was delivered up to bodily disease as a means of bringing him to repentance. If it be so, as no miraculous powers are lodged in the Church now, the passage is rather historical than practical. But we believe that the passage bears also a meaning of practical use, and points to the treatment to be occasionally adopted by the Church toward signal and hardened offenders. Such are to be expelled from all external privileges and ordinances, and treated as the heathen and publicans (Matt. xviii. 17); delivered back to the visible kingdom of Satan, from which at admission into the Church they had been taken. And this not for injuring of their persons, or of their best interests; but, if by any means they may be reclaimed, and through grief, shame, or loss, they may be brought to repentance and reformation in order to the safety of their souls. We knew such a case lately of a poor man, who had got entangled in bad company and habits of drinking, from which by repeated warnings he could not be withdrawn, until he was and sustained the loss therewith of a situation This is John the Baptist's testimony to Christ. Before whom was it given? and when? Before Roman soldiers and publicans who came to him to be baptized, and to whom he had been declaring the remission of sins through the Messiah that was to come. All nations were to share in this mercy, and all flesh should see the salvation of God. (Luke iii. 6, 12—14.) And here he seems to speak of the Lamb of God, as taking away the sin of the world, as opposed to the typical lambs that were offered in the stead of the Jews only. The terms world, all men, and the like, when used to denote the persons concerned in the saving benefits of Christ's death, generally signify (and especially in the writings of this Evangelist) not every individual of mankind, but all nations, inclusive of Gentiles as well as Jews. John ili. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. We are sorry that any one has sent this verse as a difficulty, or hard text to be explained. It is one of those passages which we thankfully receive as setting forth the fulness of the Gospel of the grace of God, and which we regret to mix up with questions as to the extent of the atonement, or any other controversy. The object of the verse manifestly is to declare the wonderful love of God towards our guilty world, as evinced in the greatness of the gift which he gave, even his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. It is from other parts of the word of God that we learn who they are which believe, and thereby are made partakers of that salvation which Christ came into the world to procure. We read in Eph. ii. 8, that "faith is the gift of God;" in Acts xiii. 48,"as many as were ordained to eternal life believed;" and in Romans viii. 30, "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." If the expression, "God loved the world," be the stumbling-block in the way of arriving at the clear meaning of the verse before us, we trust that the following explanation of the subject of our Lord's discourse with Nicodemus will effectually remove the difficulty. The Jews, and especially the rulers of the people, had most erroneous ideas of the nature of Christ's kingdom. They thought that the Messiah was to come to rule with great temporal power, saving their nation, and pouring confusion on all other nations for their sake. They thought that being born of the seed of Abraham secured their participation in the blessings of the kingdom of God, from which all the rest of the world was to be excluded. Nicodemus, like the rest, was full of that conceit; and, therefore, when he came to Christ he was at once set right as to the nature of the kingdom, the subjects of which were not born of flesh and blood, but born of the Spirit. And after removing his false ideas as to this matter, the Lord goes on to give him a larger view of the Gospel salvation, as relating not to temporal deliverance, and as extending not to the Jewish nation only, but to the whole world, that whosoever believeth in him should not perish but have everlasting life. Observe, that the world spoken of in verse 16, is in verse 17 said to be saved through him, "that the world through him might be saved;" and these are the same with those that should believe in him, and him should be condemned, verse 18. are opposed to those that not believing in Full explanation of analogous texts will be found in the "Messenger" for January and February, pp. 341 and 365. No difficulty would be found in such passages if men would only interpret according to "the analogy of faith," i. e., when there are apparently two meanings to any word or passage to take that one which does not contradict other plain and acknowledged doctrines of Scripture. THE IMPERISHABLE SEED. ECCLES. XI. 1. after many days. Cast thy bread upon the waters; for thou shalt find it No seed of virtue or beneficence is ever lost. Every good word or deed is immortal. It has an eternal life in it. Whence, or from whomsoever it has its birth, God will not let it die. Yes, even the stray good actions of an unrighteous man, have a life, through his providence, and a place in his designs. Like the corn-grains in the hands of the Egyptian mummy-which has been dead for three thousand years,-such words or deeds retain unimpaired their vitality; though the soul to which they are traceable, was utterly dead, and deserted by the Spirit of God. And when, after ages of interval, they are cast into the prepared soil; and when they are warmed and watered by heaven's influence, they spring up for the welfare of men, and the glory of the Most High. Thus Balaam, disposed to curse, was constrained to bless, Israel; and even his blessing fell not in vain. His words, declaring the faithfulness of God, as "not a man that he should lie, or the Son of man that he should repent;"-his words that the Lord "beholds no iniquity in Jacob, neither sees perverseness in Israel; "— imputing not sin to his chosen-lived; lived, though proceeding from one "whose way," we are told," was perverse before the Lord;" lived, for the comfort of thousands, and lent illustration to the promise and work of the Messiah, who, bearing his people's guilt, was to present them unblameable before God. But here, let us mark a distinction: let us mark well the difference in one result between good actions done by evil men, who do them from a mere feeling or for a selfish end, and good actions done by righteous men, from faith and love, to the glory of God. In the former case, while he will prosper the deed, he will reject the doer. The thing is in harmony with his law; but the heart is at variance with his will. He approves the act by itself;-as you would approve some occasional act of generosity by a robber;-but he condemns the agent, the tenour of whose spirit and life goes to rob him of his glory: and the Lord will not permit such an one even to partake of the ultimate benefits flowing from what he has himself done. These he may see; yet, in these he shall not share. On the other hand, in the latter case, God not only accepts and prospers the good actions of the righteous man; but he also blesses the man himself, crowning him, through grace, with a rich reward at last. Saved by faith, but judged by works, his holy intentions, his virtuous deeds, his beneficent gifts, shall, on the day of judgment, be traced to a divine principle: they shall be held up to an assembled world; and, lo! while all spectators on that wide and wondrous scene saints, sinners - angels, and archangels-shall behold the fruits of his faith in his enumerated works, he himself shall behold the fruits of his works in those whom he has blessed by his beneficence, or enlightened by his counsels. Then shall he hear from the great white throne the approving words, "Forasmuch as ye did it unto these, ye have done it unto me.' "O glorious harvest! O golden sheaves! thus gathered into heaven's granary, sprung from grains dropped by feeble hands, upon the dark and conflicting currents of time. O gladdening sight! to see that the deed I did in love to Christ who was haled and slain for me, has thrown a lovelier lustre around his crown. O spectacle of marvel! to find that the gift I gave, with prayer for the blessing, has been blessed to bring yonder soul from the depths of gloom to the heights of glory-while to many more it has proved a solacing balm. And now these-with all the just, the benevolent, the wise, that ever lived,-are, with gracious angels, and God the best of all, to be my companions for ever and for ever nore. How full-how vast is this my recom>ense of reward!-REV. ALEX. MUNRO. PERSECUTION IN MADEIRA. MEMORIAL having been presented to Her fajesty from the Presbytery of London on e subject of the persecutions in Madeira, e following reply was received from the oreign-office : No. 16, Exeter Hall, London, First, with regard to British subjects in Receiving this assurance, the London Presbytery are satisfied that it can only be from the absence of due representation to Her Majesty's Government, that the recent outrages on the persons and property of British subjects in Madeira, have not already induced their prompt and effectual interference. The London Presbytery therefore humbly submit to Lord Palmerston, that there is occasion for prompt interference on the part of Her Majesty's Government in maintaining the rights of Her Majesty's subjects in Portugal, and in affording them adequate protection. The Secondly, with regard to the persecutions to which Portuguese Protestants are at present subjected in Madeira, the London Presbytery are aware that Her Majesty's Government cannot with propriety attempt to interfere with the application of the laws of Portugal to subjects of the Portuguese Crown, but they humbly conceive that this is a case in which the influence of the British Government may be beneficially exerted in the way of remonstrance or recommendation. Presbytery do not speak only of such cases of oppression for religious opinions as may have been the result of any sentence of Portuguese law, such as the case of Jozé Ferriera Lomelino, now or lately in the dungeon of Funchal, under sentence of five years banishment to Angola, "for denying the real presence in the consecrated host;" or as in the case of others who have been arrested, condemned and imprisoned, for reading the Bible in their own houses, but more especially of those outrages accompanied by illegal violence and bloodshed, and destruction of property, which the authorities in Madeira either countenanced or were at no pains to restrain. By the treaty of 1842 the subjects of each of the high contracting parties within the dominions of the other, were declared to have full toleration and liberty of worship, and the maintenance of their own religious Might not Her Majesty's Government use opinions was not to deprive them of the pro- their influence with the Portuguese Governtection and privileges to which they were by ment, that the security guaranteed to its subthe treaty entitled. But it appears that cer- jects with regard to their religious opinions tain of Her Majesty's subjects do not receive should not be violated; such exercise of that protection guaranteed by treaty-that British influence in behalf of Portuguese in August last many British Protestants were Protestants the London Presbytery do not so threatened that they were obliged to seek consider to be beneath the dignity of the Foreign-office, Jan. 26, 1847. refuge on board a British ship in the Bay of British Crown, nor unsanctioned by historical Sir, I am directed by Viscount Palmerston Funchal; that two houses belonging to or in-precedent, as a representation similar to that acknowledge the receipt of your letter of habited by British subjects were attacked by now suggested was recently made to the e 21st inst., inclosing a memorial to Her a mob and pillaged in the presence of the Ottoman Porte by the Governments of France ajesty, signed by you on behalf of the Lon- civil authorities, who refused to employ and Great Britain, on the occasion of religious n Presbytery of the Presbyterian Church in means adequate for maintaining the peace, and persecution in that empire, and it is to be ngland, complaining that Her Majesty's protecting property; that one British family hoped that such an appeal as was effectual bjects in Madeira are not permitted to pro- had been systematically left by the Portu- with a Mahomedan power will not be disgate the Protestant religion amongst Portuguese authorities so unprotected as to be regarded by the Christian Government of ese subjects, and praying Her Majesty to Her Most Faithful Majesty the Queen of terpose Her influence with the Queen of Portugal. In some instances (as in 1690 and rtugal, in order that perfect toleration may 1704 with the Duke of Savoy relative to granted to Her Majesty's subjects in the the Vaudois) the British Government hath ercise and propagation of their religion in entered into direct and express treaties with rtugal; and that Portuguese subjects emRoman Catholic princes, for the protection of eing the Protestant faith may be protected Protestant subjects of other countries. inst persecution on account of their relius faith and practice. obliged to flee from the island; that the pro- And I am to state to you in reply, for the Your most obedient humble servant, The Rev. Josias Wilson, As there is therefore nothing contrary either to the dignity of the British empire, nor opposed to historical precedent in adopting such a course, the London Presbytery submit that a representation from Her Majesty's Government in behalf of the Protestant subjects of the Queen of Portugal would not be unbecoming the position occupied by Great Britain as the leading Protestant PRESBYTERIAN CHURCH, MADEIRA. To the Editor of the English Presbyterian Messenger. DEAR SIR, I am not aware whether it be generally known among your readers in England, that there exists in this island a Presbyterian congregation. It is now about seven years ago, when the Rev. Dr. Henderson, of Glasgow, sojourned here for a few months, that the idea of establishing a Scotch Church in this place was first seriously entertained. It had been hinted at before as being desirable, but nothing decisive had been done till this time. Since then we have had, with short interruptions, almost constant supply; having had in succession the Rev. John Burn, the Rev. John Morrison Whitelaw, the Rev. J. Julius Wood, and now the Rev. Charles Nairn. We have had great difficulties to contend with, the great burden of keeping up the Church falling upon a few individuals; while the frequent changes of ministers, and sometimes being left for months without a minister at all, has acted most detrimentally to our interests. Another thing that has acted very much against us is the want of a church or place of meeting. At present we have the use of a large room, which holds when quite full 140, but seldom has more than 120 in it at one time. Our lease of this place, however, expires on the 1st of November next. In the winter, 1842-3, a subscription was set on foot to raise a fund for the building of a small but commodious place of worship. About 2,000 dollars were raised, and last year a large piece of ground was purchased for the double purpose of having a church built upon it and having a cemetery in connexion therewith. About 1,500 dollars were spent in this purchase, and as considerable revenue was expected from the burial ground it was thought advisable to have it walled in, and put in order without delay. Accordingly operations were begun, but they had not proceeded far when a hindrance arose that was not dreamt of. By law it is required that all places of interment shall be inspected by a Medical Board and duly licensed. Application was accordingly made for the requisite inspection and license, but after a delay of several weeks, the license was refused on the plea that the situation was too confined, and if used as a cemetery might be detrimental to the public health! This was a great blow. Meantime, in consequence of the persecutions that arose in August, after Dr. Kalley was driven from the island, our contractor and nearly all the men employed left the island, also leaving the wall in a very unfinished state, and after an outlay of nearly 600 dollars. Thus, you will observe, things have been rather against us. We are left in somewhat of a predicament: all our funds swallowed up and nothing to go on with; deprived of our license, and consequently deprived of what we considered an active source of revenue. But are we, or ought we, to stand still? No. We are making every exertion possible to get up additional subscriptions among the strangers now here, and also to make an appeal to our friends at home. It is not the cause of any particular Church or sect that we advocate, but simply the cause of Christ; that all those who love his name and regard the truth may have a place wherein to meet. Those who have met with us in by-gone years can testify that no man is excluded because he is Episcopalian, Baptist, Methodist, or of any other denomination: all true believers are freely admitted. Neither is it solely in behalf of those now resident here that we plead. It is likewise in behalf of those who in succeed- For the information of your readers, I may I am, Sir, Your obedient servant, Secretary of the Scotch Church. FORM OF OATH BY PRESBYTERIANS. THE usual form of taking an oath in England Owing to the prevalent error amongst the The form of the commission or authority, however, by which Commissioners act in the country, ruins in these words: "Therefore, we command you that you take his answer on his corporal oath upon the holy Evangelists." So that so long as the old form is kept up, there is some semblance of excuse for the Commissioners. It is high time this form was rectified by the clerks at the Writ Office. It will, no doubt, be recollected by some, that, a few years ago, a Bill was brought in to enable Presbyterians to take an oath according to their mode; but that it was stated by the authorities of the Crown that it was useless and unnecessary, as the law already provided for what the Bill erroneously sought. The difference in the form of oath between Presbyterians and Episcopalians and others, is shewn above in italics. The rest of the form of oath is on all occasions the same; excepting that no book is kissed. STATISTICS OF WESLEYANISM. The immense every parish in England, with 1,688 tinisters under its orders, 15,000 local preachers, and 30,000 leaders, stewards, and trustees, with its sway, and perhaps 2,000,000 hearers af468,313 members of society acknowledging fording their countenance. amount of their chapel and other real property has been estimated at more than 3,000,000l. sterling; while the annual revenue of the body, from every source, is probably not much less than 1,000,000l. The income of their Missionary Society for the year 1845-6 was more than 112,000l.; in 1840, by a mighty effort, 171,6877. of chapel debts were extinguished, and the centenary fund fell short of 250,000. The product of the Now, so far back as 1786, all doubts upon are minima) contributed in the classes-of weekly pence and quarterly shillings (these the subject (if ever they were entitled to any the yearly and July collections,-suffices for respect) were then set at rest. of David Meldrone, ("Leache's Crown Cases," the maintenance (in far greater average vol. i., page 412,) a Presbyterian witness comfort than any other body of Christian against the prisoner was sworn in the follow-ministers) of more than 1,500 ministers, with ing manner, viz., " You do swear according to their wives and families; for perhaps, no the custom of your country and the religion married minister receives less than an equiyou profess, that the evidence you shall give valent of 1507. per annum, and perhaps none to the Court and the Jury, between our more than 2507. The Theological InstituSovereign Lord the King and the prisoner tions at Richmond and Didsbury contain at the bar, shall be the truth, the whole seventy-four students, the Kingswood and truth, and nothing but the truth. So help Woodhouse Grove Schools provide for the you God." And he did not kiss the book. education of 200 pupils,-Proprietary Schools have been established at Sheffield and Taunton, the last return shows that their Sundayschools are attended by 500,000 scholars,— In the case Of course this form was not even correct, Lord Kenyon held that a Jew professing As a recent instance of the prevalent error, and of the 700 day-schools which it was determined to form at the close of 1843, more than one-half have already been called into existence.-Church of England Quarterly Review. INSPIRATION OF LOCALITY. To abstract the mind from all local emotion would be impossible if it were endeavoured, and would be foolish if it were possible. Whatever withdraws us from the power of our senses, whatever makes the past, the distant, or the future, predominate over the present, advances us in the dignity of thinking beings. Far from me, and far from my friends, be such frigid philosophy as may Again, in the same suit, one of the Presbyte- conduct us, indifferent and unmoved, over rian defendants, in putting in his answer, ground which has been dignified by wisdom, would not swear in any other than the Presby-bravery or virtue. That man is little to be terian form; whereupon the case was brought to the notice of the Court, when it was stated the Commissioners ought to have known better than object to the form of oath in sisted on by the party. envied, whose patriotism would not gain force upon the plains of Marathon, or whose picty would not grow warmer among the ruins of Iona.-Dr. Johnson's Tour in th Western Islands of Scotland. LADY HEWLEY'S CHARITIES. WE insert below part of the deed (we shall give the rest in a future number), by which Lady Hewley left her munificent charities for the benefit of poor and godly ministers of Christ's holy Gospel, which charities are now exclusively claimed by the Independents, against the orthodox Presbyterians, on the ground that they (the Independents) are the representatives of the Presbyterians of Lady Hewley's time. The object of Lady Hewley, as contended for by the Presbyterians in the suit now going on, is that under this deed, every poor minister of the Presbyterian Church in England, particularly in the northern counties, is entitled to participate in the income of these charities. Thomas Colton, one of her Ladyship's Trustees, and the first minister of her Church, was ordained at York, in August, 1692. This chapel was built in 1692. Lady Hewley died in 1710. THE FOUNDATION DEED OF JANUARY, 1704, DE CLARING THE TRUST OF THE GENERAL CHARITY. THIS Indenture made the Thirteenth day of January, in the third yeare of the reigne of our Soveraign Lady Anne, by the Grace of God, of England, Scotland, France, and Ireland, Queene, Defender of the Faith, &c., Annoq. Dui, 1704, betweene Dame Sarah Hewley, of the City of York, widow, relie, and executrix of the last Will and Testament of Sir John Hewley, late of Gray's-inn, in the County of Middlesex, Knight, her late husband deceased, and daughter heir, and administratrix of the goods and chattels of Robert Woolrich, otherwise Woolrych, late of Gray's-inn, aforesaid, Esq., deceased of the one part, and Richard Stretton, the elder, of Hatton Garden in the said County of Middlesex, gent., Nathaniel Gold, of the parish of St. Mary, Newington, in the said County of Middlesex, Esq., Thomas Marriott, of Lincoln's-inne, in the said County of Middlesex, Esq.; John Bridges, of Hatton Garden, aforesaid, merchant; Thomas Nesbitt, of London, merchant; Thomas Colton, of the City of Yorke, gentleman; and James Winlow, of Yarme, in the County of Yorke, gentleman of the other parte. WHEREAS, by indres of lease and release, the lease bearing date the day next before the day of the date of these presents, and the release bearing even date herewith, and made or menconed to be made between the same partics as are to these presents, the said Dame Sarah Hewley for the consideracons therein respectively menconed, HATH conveyed unto the said Richard Stretton, Nathaniel Gold, Thomas Marriott, John Bridges, Thomas Nesbitt, Thomas Colton, and James Winlow, and their heirs the mannors of Killenghall, and Braycroft, with their rights, members, and appurtenances, in the County of Yorke, and the parke or enclosed ground sometimes used as a parke, and now disparked, comonly called Haya Parke, in the said County of Yorke, and divers messuages, lands, tenements, closes, meadows, pastures, woods, ledges, and hereditaments, in the same Indres of Lease and Release menconed scituate, lying, and being within the townes, parishes, fields, precincts, or territorys of Killing hall, Ripley, Sussacres, alias Southacres, Brereton, and Knaresborough, in the said County of Yorke, to the use of the said Dame Sarah Hewley during the term of her naturall life without impeachment of wast, and from after her decease to the use of the said Richard Stretton, Nathaniel Gold, Thomas Marriott, John Bridges, Thomas Nesbitt, Thomas Colton, and James Winlow, their heirs, and assignes for ever; nevertheless, under such provisoes and powers for making of leases of the premises, and for revoking or altering of the said uses and limiting new or other uses of the said premises, or any part thereof, by the said Dame Sarah Hewley as in the same Indre of Release are for those purposes expressed and contained. AND WHEREAS, by Indre of Assignment, bearing also even date herewith, and made or menconed to be made between the same partys as are to these presents, the said Dame Sarah Hewley (for the consideracons therein menconed) HATH bargained, granted, sold, assigned, and set over unto the said Richard Stretton, Nathaniel Gold, Thomas Marriott, John Bridges, Thomas Nesbitt, Thomas Colton, and James Winlow, their executors, administrators, and assignes, all those three parts therein mentioned (the whole in four parts being divided), of and in the mannor and lordship of West Ayton, with the rights, mem- Assignment respectively contained as aforesaid, (To be continued.) WE cannot begin to lead a holy life till we first look to Christ for pardon of sin.-Cole. |