Universalist Denomination.— We observe with pleasure the interest which the Universalist clergy in different parts of the country are taking in the question of Supernaturalism. One or two of the younger ministers having avowed sentiments involving a denial of Christ's peculiar inspiration and authority, others have not only expressed their dissent from such views, but have published able vindications of the miraculous character of Christianity. The appearance of Davis's book of Revelations, of which some notice was taken in a previous number, has increased the interest on the subject, three hitherto accredited preachers among the Universalists having accepted the volume, as containing an authoritative communication of truth, and even established a magazine, under the title of the “ Univercœlum,” in support, and for the propagation, of yet farther “revelations." The question whether persons holding such opinions can be properly considered as Christian ministers has been raised, and publicly discussed. The Boston Association, composed of ministers and lay delegates from the Universalist congregations in this neighbourhood, at a special session held at Cambridgeport on the 1st of December, 1847, by adjournment from a regular meeting at Lynn, at which the discussion arose, came to the following result by a very large majority: —

"Resolved, That this Association express its solemn conviction, that, in order for one to be regarded as a Christian minister with respect to faith, he must believe in the Bible account of the life, teachings, miracles, death, and resurrection of the Lord Jesus Christ."

The New York Association, at a late meeting, passed this, among other resolutions :·

"That no minister shall receive or retain the fellowship of this Association, who shall not subscribe and file with the Standing Clerk the following declaration : - 'I sincerely declare, that I receive the Bible as containing a special and sufficient revelation from God, which is the rule of Christian faith and practice; and that I will strive faithfully to preach its doctrines and inculcate its precepts.'

The propriety of requiring any such declaration as a condition of membership of an ecclesiastical body constituted as we suppose the Universalist Associations are, is a question for them rather than for us to decide, but the language of the “declaration "seems to us particularly well chosen, and if the practice of inquiring into the faith of candidates for ordination should prevail among us, we doubt if any better form of interrogation could be adopted.

The number of ministers among the Universalists who are inclined to adopt anti-supernatural opinions is, so far as we can judge, very small.

Ecclesiastical Architecture. — The erection of several new churches in Boston reminds us of some thoughts which were suggested by a visit to New York a year or two since. A vast improvement has taken place in the style of buildings devoted to public worship. In the two cities which we have named, particularly, costly structures have been erected, imposing in their exterior and elaborately finished as to their internal decorations. These buildings have, almost without exception, been, or have at least been presumed to be, after some order of the Gothic architecture. A few years ago the Grecian temple threatened to supplant the New England "meetinghouse,” and in many of our villages neat

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edifices with columnar porticos, destitute of spire or tower, might be seen usurping the place of the venerable but ungraceful building in which the men of a former generation had worshipped. But now, in our cities at least, nothing seems to be thought proper but an imitation — such as it may be — of the ecclesiastical buildings of the Middle Ages. We might say a word on the absurdity of copying the admitted defects of these structures. But our attention has been more especially drawn to the unsuitableness of the Gothic style, in its essential features, to the purposes of Protestant worship. The long nave, the lofty ceiling, the narrow window, admitting an imperfect light, the frequent pillars intercepting the view, are all hindrances to the attainment of these purposes. They belong properly to the cathedral, and the cathedral belongs to a Communion where the principal service is the mass, and not to one which makes preaching the chief part of its public religious exercises. In Catholic countries one is impressed, immediately upon entering a church erected centuries ago, with its adaptation to the wants of an assembly which came together, not to receive instruction, but to kneel before an altar and bow in the presence of the uplifted host. The long distance of the aisles, the space through which the incense disappears in its ascent to the roof, the dim and shadowy light, are favorable to the effect of the Roman Catholic ceremonial. But how ill suited are they to the accommodation of an audience who meet to join in the extemporaneous prayers and listen to the address of a "religious teacher"! In England, where the "Established" worship has always worn a Catholic semblance, the sermon, as is well known, is regarded as the least important part of the service, and the edifice which Catholic piety had reared might, without much inconvenience, be transferred to Protestant uses. But for Presbyterian or Congregational assemblies, that is, in all denominations that reject a printed form of prayer, and elevate the discourse of the preacher to the chief place among the public services of the Lord's day, a place which it is likely to hold, whether it be entitled to it or not, - the peculiarities of the Gothic architecture are precisely those which should be avoided. Indeed, they must be avoided to some extent, or the house become useless. It must be curtailed of its proper length, and be made to present such disproportionate dimensions, that we greatly wonder men of severe taste do not cry out against the mutilation of so important a feature in a building meant to please the eye. Much of the ornament, too, of the English or Continental churches, which it is just now the fashion to copy, has no possible intrinsic recommendation, and if it be not grotesque, is meretricious. There remains among the discoveries of the future a true Protestant style of ecclesiastical architecture. The old Puritan meetinghouse had but one thing to recommend it, its steeple, often unsightly, but always pointing to heaven. The Grecian temple, of Pagan origin, discarded this emblem of a lofty faith. The Gothic church corresponded to the wants and tastes of a period when hierarchical pride and popular ignorance had converted Christian worship into a pompous ceremony. Who is he that shall erect a building expressive of Protestant ideas and adapted to the purposes of Congregational service? Such a man would immortalize his name, and would confer on his own and subsequent ages a benefit which they could not but gratefully acknowledge. Will not some one of our artists turn to account the hint which we have thrown out?

Relief of the Poor.- If Unitarians have not taken a strong interest in foreign missions, nor furnished as liberal contributions as we might desire for the spread of Christian truth in their own land, they have never shown an unwillingness to relieve the necessities of the poor. In their attention to the bodily wants of the destitute around them, they have discovered a ready and generous spirit worthy of notice. Nor have they neglected to make provision for the intellectual and moral wants of those who came under their immediate observation. We have often referred to the Ministry-at-large here, and the similar institution, under the name of Domestic Mission, in England. We have no doubt, that, in proportion to their numbers, the English Unitarians do more, in their Free Day and Sunday Schools, for the education of the poor, than any other denomination. Here, our system of public schools renders private effort for this purpose comparatively needless; yet the evening schools for our adult foreign, or native, population, and the sewing schools for girls, which are kept in connection with the chapels of the Ministry-at-large, are very useful. Institutions for the relief of indigence and the employment of the friendless multiply among us as an acquaintance with their condition reveals their necessities. Two such institutions have gone into successful operation in this city within the last two years, -the "Temporary Home for the Destitute,” where persons without money or friends in the city may find comfortable accommodation, till, through their own efforts, or the assistance of others, they can procure permanent employment, and the "Needlewoman's Friend Society," which provides work for females who depend on their needle for support, and pays them a fair price for their labor. An institution of a similar character is sustained by the members of the Unitarian societies in New York and in St. Louis, and probably in other places. Sewing Circles for the benefit of the poor are common. The Massachusetts General Hospital, with its ample endowments and admirable management, attests the liberality of Boston. The last Report of the Managers of the Seaman's Aid Society shows what a beauty of sentiment may be thrown around a wise beneficence. We do not wish to claim on behalf of our denomination any praise for their good deeds, but when we are taunted for not giving evidence of interest in religion, we are tempted to quote the words of an apostle, who has said, to "visit the fatherless and widows in their affliction - by which we suppose he meant to describe a practical sympathy with those who are in want and trouble — is a part of 66 pure and undefiled religion."

Ordinations and Installations. REV. JOHN WEISS, late of Watertown, was installed as Pastor of the First Congregational Church in NEW BEDFORD, Mass., December 29, 1847. The Sermon was preached by Rev. Mr. Peabody of Boston, from 1 Timothy iii. 9; the Prayer of Installation was offered by Rev. Dr. Putnam of Roxbury; the Address to the Society was given by Rev. Mr. Morison of Milton; and the other services were conducted by Rev. Messrs. Brown of New Bedford and Dawes of Fairhaven.

REV. GRINDALL REYNOLDS, of Boston, a recent graduate of the Cambridge Divinity School, was ordained as Pastor of the Third Congregational Church and Society (at Jamaica Plains) in ROXBURY, Mass., Jan

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uary 12, 1848. The Sermon was preached by Rev. Mr. Coolidge of Boston, from John xiv. 9; the Prayer of Ordination was offered by Rev. Mr. Gannett of Boston; the Charge was given by Rev. Mr. Robbins of Boston; the Right Hand of Fellowship, by Rev. Mr. Alger of Roxbury; the Address to the People, by Rev. Mr. Hall of Dorchester; and the other services, by Rev. Messrs. Stone of Sherburne, Morison of Milton, and Clapp of Roxbury.

REV. GEORGE F. SIMMONS, formerly of Waltham, was installed as Minister of the Third Congregational Society in SPRINGFIELD, Mass., February 9, 1848. The Sermon was preached by Rev. Mr. Peabody of Boston, from Romans viii. 6; the Prayer of Installation was offered by Rev. Mr. Morison of Milton; the Charge was given by Rev. Dr. Walker of Cambridge; the Right Hand of Fellowship, by Rev. Mr. Everett of Northfield; the Address to the Society, by Rev. Mr. Harrington of Hartford, Conn.; and the other services, by Rev. Messrs. Nightingale of Cabotville and Ellis of Northampton.

REV. SAMUEL LONGFELLOW, of Cambridge, a graduate of the Divinity School, was ordained as Pastor of the Unitarian Church and Society in FALL RIVER, Mass., February 16, 1848. The Sermon was preached by Rev. Mr. Weiss of New Bedford, from 1 Corinthians i. 12; the Prayer of Ordination was offered by Rev. Dr. Francis of Cambridge; the Charge was given by Rev. Dr. Francis; the Right Hand of Fellowship, by Rev. Mr. Ware of Cambridge; the Address to the People, by Rev. Mr. Briggs of Plymouth; and the other services, by Rev. Messrs. Brigham of Taunton and Hale of Worcester.

HON. JOSEPH LYMAN died at Northampton, December 11, 1847, aged 80 years.

man,

Should we speak of this good man to those only who knew him best, and in his best days, we should not fear to be thought extravagant in using strong and marked language. Judge Lyman was eminently a good a humble, consistent, and seemingly complete Christian. Than this there is no higher character, and can be no higher praise. Born in Northampton, October 22, 1767, he passed his childhood there, and receiving a partial fracture of the skull by a fall which nearly terminated his life, the injury, with the delicate health caused by it, secured for him a liberal education. Studying with the Rev. Solomon Williams in his native town, and being incidentally examined and approved by a tutor from Yale College before he was twelve years old, he entered that College, held a good rank, and graduated in 1783, at hardly sixteen years of age. Pursuing the study of law, under the direction of Caleb Strong, he practised first in Worthington, then in Westfield, and in 1793 returned to Northampton, where he passed the rest of his long life. From this period until he had reached the age of seventy-seven, nearly half a century, he held some public office, having been commissioned as a Justice of the Peace by John Hancock, chosen soon after Clerk of the County for Old Hampshire, afterward appointed Judge of the Court of Common Pleas, then Judge of Probate, then Sheriff of the County until he resigned, in 1844. Besides these offices, he was a member of the

Hartford Convention, in 1814, a fact of which he always spoke freely and gladly, bearing witness to the high integrity and patriotism of the men who composed that body; and in 1820 was chosen a member of the Massachusetts Convention for revising the Constitution of the State. Judge Lyman was twice married, and found his chief happiness in the quiet of home, among children and friends, in his beautiful native village. He was always active, always diligent and cheerful, seldom suffering, we believe, from ill-health, until he sustained a paralytic stroke, a few years ago, from the effects of which he never wholly recovered. A return of the same disease caused his death.

Integrity and urbanity, gentleness and firmness, a childlike deference to others, with entire independence of opinion and action, a kindness of heart that seemed to recognize no distinctions, and a moral discernment as quick and decided as it was charitable, these were some of the traits of Joseph Lyman. Often have we been confounded by the meek and marked respect which the venerable man paid even to inexperienced youth, especially to every one who stood in the relation of sacred teach

er.

For every thing sacred, his reverence was profound. Nurtured in a Christian home, and making an early profession of faith, a regard for things holy, for the Bible, the Lord's day, the church, all religious institutions, and even religious prejudices, if sincere, seemed a part of his nature. Yet was he as far from superstition or servility as possible. He was willing to call every man brother, but no man master. The hard theology to which he was early and long accustomed, produced little impression, except to convince him of its errors, and make him yearn for the truth. Still, he never allowed it to keep him from the house of God, to quench the ardor of devotion, or injure the spirit of charity. Not few or small were the sacrifices he made for religion, — if for this any thing should be accounted sacrifice, — first, and for a very long period, as a constant hearer and supporter of preaching which he could not approve or enjoy, and then, as a generous founder and unfaltering friend of a new and unpopular church. Than that church, no object filled a larger place in his affections, his prayers, his resolute and consistent support, his unpretending but unstinted liberality, for the last twenty years of his life. We have never known a more decided, intelligent, or happy Unitarian believer; we have never known a kinder friend or more upright man. And even those who sympathized least with him in the first of these relations were ready and glad to bear testimony to his worth in the latter.

To such a man, the loss of strength and of usefulness, the breaking of an erect and vigorous frame, impaired speech, and failing memory, with the possibility of protracted helplessness, could not be other than a severe trial, perhaps the severest of his life. But sweetly did he bear it, and patiently wait for the lingering messenger of release. The end was peaceful. It may be the partiality of friendship, but we love to repeat the words of an intimate observer, who thus speaks of him in life and death. "I have never, in my extended commerce with mankind, seen such graceful civility, such sincere urbanity, as in him; and when death had set his seal upon the doom of fourscore years, and had claimed all that was mortal of him, I never beheld so divine a beauty left on the features of perishing humanity.”

H.