has counted the blood of the covenant, wherewith he was sanctified, an unholy thing" ver. 29. "Jesus also, that he might sanctify the people with his own blood, suffered without the gate." Heb. xiii. 12. This language is so similar to that used in the Old Testament, in relation to sin offerings, that if the blood of bulls and of goats ever cleansed from wilful offences, it must, on this ground of argument, be supposed that our Lord's did so too: yes, if it could be proved that the blood of bulls and of goats did not cleanse the offerer from moral guilt, the blood of Christ must be admitted to do it, because this writer says, 66 purge your conscience from dead works" and because the same thing is asserted so many times in a little different language, both in the Old and New Testament. Dr. Whitby says on Heb. ii. 11, "Who sanctifieth" ("i. e. by his oblation purgeth us from sin"). And on chap. x. 10, he suggests, that to be sanctified doth not here signify to be freed from the power and dominion of sin, but from the guilt of it. And in chap. ix. 13 he observes, from Dr. Hammond, that to sanctify to the purifying of the flesh, is to make legally clean, i. e. so as that they might come into the congregation again, it being the sanctifying of the unclean; "but still in a metaphorical signification, as cleansing signifies expiation, and obtaining pardon of sin; and when this is done by a sacrifice, ayaε signifies to expiate and cleanse from guilt by virtue of it, in which sense it is used throughout this Epistle, and that agreeable to the import of it when it relates to sacrifices in the Old Testament." So the learned Dr. John Taylor having quoted Heb. x. 10, and 26-29, says, 66 Note; sanctified in those texts doth imply or suppose the remission of sin." Taylor on Atonement, p. 116, and in p. 117, "Note; purging, cleansing, washing," &c., do imply pardon." It is evident from what precedes this remark, that he is speaking of the effects wrought by the blood of Christ. And in his Key to the Romans, p. 127, he observes, that professing Christians should take it for granted that they are the called, the justified," &c., "for these are benefits freely given us of God on our faith in Christ." Also, 1. "To be sanctified in Christ Je sus," (1 Cor. i. 2,) and to be baptized into Christ, are one and the sante thing. So the Christian Fathers believed. See Wall on Baptism, I. 115, and Grot. on 1 Cor. i. 1. 2. But those persons who are baptized receive at their baptism the forgiveness of their past sins. Ananias said unto Saul, Arise, and be baptized, and wash away thy sins." Acts xxii. 16; ii. 38. Therefore, 3. Those persons who are sanctified in Christ Jesus, or by the blood of Christ, are not merely permitted to enjoy the privileges of the Christian Church, but have also their past sins forgiven them, "A covenant state implies favour," &c., " and a clear account; such as forgives, and imputes no past trespasses." Rev. George Stanhope on the Gospels and Epistles, I. 359. As then the word sanctified appears sometimes to contain in it the forgivemess of sin as really as admission into the church of God, why should we hesitate to ascribe this sense to it as well as the other? Perhaps to some persons it may seem like a repetition to observe, V. That if it could be proved that the word sanctified was not directly designed to express the forgiveness of sins, nevertheless, it would be necessarily found to be included in it, or must follow from it. The blessed God's being the God of Abraham, &c., was not, perhaps, designed directly to teach the doctrine of the resurrection of the dead, but it necessarily followed from it. It was hidden in it. So that our worthy deceased friend and others grant what they meant to deny : for they admit that the blood or death of Christ has an efficacy to restore sinful and disobedient creatures to a sanctified state; that is, to their becoming members of the church of God; consequently in covenant with him, and, therefore, enjoying all the religious privileges of that highly honoured and happy society. But does not this necessarily include in it the forgiveness of their past offences? Can you suppose it possible that a person should enjoy the one without the other? Are they not two essential parts of one and the same subject? Does not the blessed God, in the gospel, say to Heathen idolaters, and to all unbelievers, leave your idols, &c., and enter my church as the humble disciples of my beloved Son, and I will pass by all your past offences; only take care hereafter to behave yourselves becoming your new relation, and all shall be well with you for ever? When Mr. Cogan restores an offending child or pupil to his former state in his family, does not the youth consider himself as forgiven, and does not Mr. C. reckon himself to have forgiven him by his behaviour to him, though he may not have expressed his thoughts in so many direct terms? Actions speak louder than words. If, then, the blood or death of Christ procures sinful creatures a sanctified state, it also procures them the forgiveness of sins, for they are, in some relations, inseparable things. The Holy Scriptures were wrote in the Eastern part of the world, where, it is well known that no prince will permit a disobedient subject to appear in his presence, on friendly terms, if he does not, at the same time, intend to forgive him. Esther vii. 8, and chap. viii. Indeed, all the world must feel the great impropriety of such an action. A certain writer, speaking of the behaviour of the late Emperor of France towards the Duke of Enghien, whom he would not admit into his presence to intercede for his liberty and life, says, "That N. seems always to have considered that to see the Duke of Enghien, and to pardon him, were one and the same thing." As then the blood of the patriarchal and Jewish sacrifices often cleansed the offerer from moral guilt, and the blood or death of Christ is so many times directly or indirectly said to do so too, why, I again say, should we hesitate to use this language, especially as we allow the same thing in a different set of words, that are not a whit more scriptural? How trifling it appears to admit that we are received into favour with God, enter into the covenant of immortality with him, and enjoy all the sacred privileges of the church of God through the blood or death of Christ, but do not receive the pardon of our past sins through it! Let him make good and consistent sense of this who can. And if this be truth it ought to have SIR, J. JEVANS. May 12, 1823. TRUST that the time is fast ap longer be reproached with a want of zeal for spreading the knowledge of divine truth amongst distant nations. The very favourable and unlooked-for openings exhibited to us at Madras and Calcutta, appear to me nothing less than the finger of Providence pointing out the theatre where our exertions should for the present be principally made. If (as I hope we all firmly believe) the period will arrive when Christian truth shall overspread the earth, even as the waters cover the sea; there can be little doubt in my mind that this great work must be accomplished by Unitarian missions. We may ask, what has reputed Orthodoxy done towards the attainment of this great end? How sincere and earnest the endeavours that have been made by different missionary societies in our own times, and in comparison how very small the results! nor without a miracle could it be otherwise. The stupid Hottentot, or the scarcely less benighted Pacific islander may be induced to profess a belief in dogmas which they cannot comprehend; but what impression has been made on the Jew or the Mussulman? Must not the true but melancholy answer be, None? However inviting the pure and divine morality of the gospel may appear to welldisposed men of those religions, so as to induce them to make further inquiries concerning the truth of Christianity, they no sooner enter upon those inquiries than they are astounded and horrified by hearing doctrines set forth as the very essence of Christianity, which must of necessity from all their previous belief, appear to them nothing less than the most appalling blasphemy. With the Hindoo we might suppose the case would be different. Believing as he does in a variety of incarnations of the Supreme Being, we might predicate of him that he would give a ready assent to the Christian incarnation; yet, in fact, the Orthodox missionary finds nearly as many difficulties to encounter with the Hindoo as with a MussulHe must of course attack the Bramunical tenets as idolatrous, but unfortunately it is not in his power to advance a single argument in support of the Trinity, which his opponent may not fairly use in defence of his own belief. There are some very curious extracts from the writings of a Brahmin on this subject, inserted by Captain Thrush in a pamphlet in answer to Mr. Richardson's defence of the Athanasian Creed, which are deserving of the serious attention of all missionaries. man. In conclusion, I must express the anxious desire I feel that some effective means may be adopted for calling the attention of the Unitarian public to this interesting subject. London is doubtless the proper place in which to originate these measures, and some of the active members of the Unitarian Fund will, I hope, come forward with an offer of their services in establishing a missionary society for the East Indies, and I have no fear whatever of a failure, feeling confident that such an establishment would meet with the cordial and zealous support of Unitarians in all parts of the island. It appears to me little less than a libel on the cause to fear that every thing desired by Mr. Adam might not be accomplished, if active and judicious measures were taken, with the exception perhaps of sending out his number of learned missionaries, as I understand that there is at present rather a deficiency in the supply of our own places of worship. It appears to me that were Mr. Adam provided with the printer, press and paper, and the necessary pecuniary means, that he would in a short time be able to supply himself with native teachers in every way fitted for missionaries, and No. CCCCV. Coughing Eloquence. Strange as this phrase may seem, it is borrowed from the history of the pulpit among our French neighbours. "L'Eloquence Tousseuse" marks a period in the annals of preaching. Of this era, Olivier Maillard, a Cordelier preacher and Doctor of Divinity, was one of the most characteristic specimens. His sermons were published after his death with caricature prints, an appropriate embellishment. The most singular of these productions was printed by itself, under the following title: "Sermon d'Olivier Maillard, prêché le cinquième Dimanche de Carême, en la ville de Bruges, l'an 1500, en 40." This is a curious volume, much prized by bibliographers. In the margin are inserted the words Hem! Hem! at the places where the preacher paused, in order to cough; and he professedly designates these passages thus marked as models for the same pulpit-action. (See De Bure's Bibliographie, volume de Théologie, No. 510.) This reverend buffoon was a great favourite with the high and mighty of his day, and was employed in important embassies by Pope Innocent VIII., by Charles VIII., King of France, and by Ferdinand, King of Arragon. He died at Toulouse in 1502.-Öne anecdote told of him is creditable to his character. He had insinuated in his sermons some satirical strokes at Louis XI., who, in consequence, ordered a message to be conveyed to him that he would throw him into the river. "The King is master," he replied; "but tell him that I shall sooner get to Paradise by water, than he by posthorses," alluding here to the relays of the post, just established by Louis. (Biographie Universelle, T. XXVI. p. 238.) SELECT NOTICES OF FOREIGN LITERATURE. Account of M. DE CLERCQ, a Dutch that undermine its capital; depicted Improvisatore. (Translated from the Musée des Variétés Littéraires, for April 1823, pp. 152, 153.) Amsterdam, February, 1823. A most extraordinary phenomenon is to be found at this place,-a Dutch Improvisatore. Between him and the Italian Improvisatori we can institute no comparison; for M. de Clercq, who is distinguished in the commercial world, applies himself with zealous industry to his calling, and in his leisure hours alone, having arrived but at the age of seven and twenty, he has acquired a profound knowledge of history, modern history especially; of the Greek, Latin, Spanish, Italian, French, English and German literature, and of the literature of his own country. Of this knowledge he gave a brilliant proof in his essay on the subject proposed by the second class of the Institute: An Examination of the Influence of Spanish, Italian, French and German Literature on the Literature of Holland; an essay which obtained for him the golden prize, in the sitting of 1822. With an impartiality as unswerving as his acquaintance with those writers is extensive, he admiringly quotes the verses of Calderon and of Tasso, of Voltaire, of Byron, and of Schiller. To his large acquirements M. de Clercq adds the inspiration of the poet. Hitherto his pen has preserved but few of his verses; frequently, however, in a circle of friends, when a subject is pointed out, he rises, and after revolving it in his mind for one or two minutes, pours forth a torrent of ideas and images in the noblest strains of poetry. At an entertainment of a political nature, given at the end of the year 1820, or the beginning of 1821, a gentleman requested him to sing the journey of the King of Naples to Laybach. Rising immediately, in lines full of poetic fire he sketched the beautiful country of Italy, dwelling on its most lovely part-the paradise of Naples; traced its political revolutions, which are not less dreadful than the natural revolutions the Romans, the Goths, the Greeks of the lower empire, the Saracens, the Normans, and the Hungarian, Angevin, Arragonese, and French princes, who have by turns been its invaders; pointed out the efforts made by the unhappy country, eternally subjected to the caprice of foreign usurpers, to obtain the freedom which eludes its grasp; and, lastly, narrated the events of the year 1820, and the dangers which again threaten the independence of that classic ground, which appears for ever devoted to slavery. On another occasion, the ladies in a numerous assembly were desired to propose a subject to the poet : One's Native Country, and The Death of Socrates, were the two themes most strongly recommended; M. de Clercq united them in one effusion. Nothing, perhaps, excites our admiration so much as that flexibility of talent which enables him to seize with equal strength of genius objects the most dissimilar. In one of those evenings devoted to his intimate friends, The Chase had been the subject of his extemporaneous verses; a few minutes afterwards he was entreated to celebrate the poet Schiller; his enthusiasm was instantly kindled, and with the hand of a master he traced the characteristics of this most distinguished of the tragic bards of Germany, translating at the moment some of Schiller's most brilliant passages into Dutch verse. One of those effusions, most calculated to impress the memory, was that entitled Melpomene, which he gave at a meeting of the members of the Institute, at the house of M. Wisélius. On that occasion the Professor Kinker, of Liege, one of the most celebrated Dutch poets, who had not hitherto been convinced that the enthusiastic praises bestowed on M. de Clercq could be merited, had the opportunity of ap preciating his wonderful powers. The Improvisatore began with the feeble infancy of the dramatic art, then portrayed its vigorous youth in the genius of Eschylus, Sophocles and Euripides; giving in brilliant touches, instantly recognized by the best Greek scholars of the Institute, the distinctive traits of those three poets; afterwards passing in review Italy, France, Spain, England, Germany, and lastly, Holland, he offered a rapid yet admirable sketch of the dramatic literature of each of those countries. The applause which followed this effort of genius was sincere and universal. With a talent so uncommon and so deserving of admiration, M. de Clercq has manners the most artless and gentle, and a mind imbued with noble and religious feelings. The writer of this article, who has sometimes had the gratification of hearing M. de Clercq, appeals for FOREIGN. FRANCE. the truth of his statement, to the testimony of all who have enjoyed the same advantage,-to Messrs. Wisélius, Kinker, Bilderdyk, Pollens, &c. It is a great triumph for Holland, whose language is so little known, and so ill appreciated by strangers, to produce not only poets of the first rank, but also an Improvisatore of such extraordinary merit.* We publish this article in the words of its author, a Dutchman eminent for his literary acquirements. INTELLIGENCE. The election of a Foreign Associate of the French Institute, in the room of the late Dr. Jenner, took place on Monday the 24th ult. The following gentlemen were proposed :-Dr. WoL LASTON, Dr. YOUNG, M. OLBERS, M. SEMERING, M. VON BUCH, Mr. LAMBTON, Mr. BROWN, Mr. DALTON and Mr. OSTED. The number of members who voted was 44; and the ballot was as follows, Dr. WOLLASTON, 38; OLBERS, 5; VON BUCH, 1, -It is highly honourable to the English nation, that out of nine proposed to the Institute, of all the learned and distinguished men of the civilized world, five should be English men. PORTUGAL. persons The Government of Portugal has advertised for the best digest of a civil code for that kingdom, in the place of the old system. The reward for the most approved system is 30,000 crusades of gold, or about £10,000; to be paid in several years. The successful candidates are to be rewarded according to their merits. The competition is open to persons of all countries. AUSTRIA. ONE of the most distinguished poets of Italy, PICARIO, has been sentenced, at the age of 28, to fifteen years' solitary imprisonment in the fortress of Spitzberg. His crime is that of being a Carbona. RUSSIA. Extract of a Letter from Bailatzeck, in the Ukraine, dated Jan. 16, 1823; -“I had seen but a very imperfect account of the *** before I received your letter. The Morning Chronicle was, I believe, the only paper that gave a full history of it, (as some of the papers say,) and that is one of the newspapers, the entry of which into this country is forbidden. The same restrictions have prevented my seeing the works of Lord Byron, which you mention. I should like to have seen the whole of what he says of Southey, and especially how The Edinburgh Review will treat him; but this I shall not be able to do, as The Edinburgh Review is also forbidden. The affair of the Bishop is a very unfortunate matter for the clergy of England, which is so great an aid to the Government; in other countries, as this, where the clergy have no influence whatever on the public, being of the lowest origin, and living like common peasants in cabins, their daughters tilling the ground and tending hogs and cattle, such an affair would have been of but little import, as the Government does not want the aid of any other power. The Christian religion, too, is so interwoven in the English Government, that the secession of |