him a thorough adept, we beg to refer our readers to the preceding remarks extracted from the Unitarian Miscellany, illustrative of rational Views of Atonement. 4. Both embrace the doctrine of the Atonement, perverting the scheme of the New Testament, that man is reconciled to God by a moral change, into the wild and mischievous conceit that God is virtue of the sufferings which he caused his innocent Son, equal with himself in power and glory, to undergo in the room and stead of sinners; although at the same time that the Son was sinking, crying out under agonies, and expiring on the cross, he was the Ever-blessed God, Omnipresent and Omnipotent, and incapable of change or suffering. The stale and borrowed slander that Mohummudans and Uni-changed from wrath to grace by tarian Christians are on a level in every respect, because they happen to agree in one thing,-because both coincide in maintaining the doctrine of the Divine Unity in opposition to that of a Triune Deity is scarcely deserving of any serious notice. We therefore quote the following Parallel from the Christian Reformer, after reading which we trust that the Serampore Missionaries will perceive the propriety of claiming kindred with the lately renovated order of the Jesuits; or at least that they will henceforth have better manners and better sense than to call names instead of using arguments. The only liberty we have taken is to substitute "Friend of India" for the name of the periodical from which the Editors of that work, "in language consonant with the meekness of wisdom" seem to have retailed the calumny.-ED. 1. Both are strenuous advocates for the Trinity, thereby making of none effect the plain doctrine of both the Old Testament and the New, that "Jehovah our God is one Jehovah." 2. Both agree in the unscriptural and contradictory_representation of Jesus as a God-man or Man-God. 3. Both assert that Jesus was the Eternal Jehovah, thus in fact denying his proper humanity, and by consequence teaching that he was not the true Christ, who was to be of the seed of David, and to come out of the loins of Abraham, and to be a prophet like anto Moses. 5. Both talk strangely and dangerously of the imputation of others' merits as the means of salvation. 6. Both set up human ereeds, articles, and covenants, as the standards by which the Scripture is interpreted. 7. Both agree in the use of water ceremoniously for certain mystical holy purposes. 8. Both resort to the "pious fraud" of misrepresenting their theological opponents, and of asserting concerning them that which if they do not know it to be false, they do not know, at least, that it is true, for the sake of keeping their admirers in the safe state of ignorance, prejudice, and uncharitableness. 9. Both are equal in the contempt and abuse of one another, though in zeal for ceremony, in eagerness for making proselytes, and in strict adherence to certain doctrinal points, the traditions and commandments of men, it is difficult to say which is entitled to precedence. 10. Both, finally, are of one mind and one language, in throwing out suspicions and insinua | thought to lay too much stress upon the criticism of a word, in the translation, who would thereby force from the word, in the original, a necessary sense, which it is plain it hath not. That redeeming in the sacred scripture language, signifies not precisely paying an equivalent, is so clear, that nothing can be more. I shall refer my reader to three or four places amongst a great number, Exod. vi. 6. Deut. vii. 8. and XV. 12. and xxiv. 18. But if any one will, from the lite tions, heaping up angry charges, and passing sweeping sentences of final condemnation, against their fellow-christians, who after the way which they call heresy worship the God and Father of their Lord Jesus Christ, and endeavour by sincerity of profession and consistency of obedience to approve themselves in his sight when he shall come to frown bigotry into shame and contempt, to put down the usurpers of his prerogative as sole Lord of Conscience, and to honour and reward such as through evil report have borne their hum-ral signification of the word in ble but persevering testimony to the pure and simple doctrine once delivered to the saints by himself, "the True and Faithful Witness." Locke on Redemption by Christ. Redemption signifies deliverance, but not deliverance from every thing, but deliverance from that, to which a man is in subjection or bondage. Nor does redemption by Jesus Christ import, there was any compensation made to God, by paying what was of equal value, in consideration whereof they were delivered; for that is inconsistent with what St. Paul expressly says here, viz. that sinners are justified by God gratis, and of his free bounty. What this redemption is, St. Paul tells us, Eph. i. 7. Col. i. 14. even the forgiveness of sins. But if St. Paul had not been so express in defining what he means by redemption, they yet would be English, persist in it, against APHORISMS. If a man be once out of the use of reason, there are no bounds to unreasonableness. It had been better for the Christian Church, if that which calls itself Catholic had been less employed in creating pretended faith, and more employed in maintaining universal charity.— Dr. Whichcot. RELIGIOUS INTELLIGENCE. Christian Tract Society: Two new Tracts have been printed during the last year, viz. Mrs. M. Hughes's second part of The Family Dialouges; and The Conduct of the Elder Brother, on Account of the Father's Treatment of the Lost Son, by the Rev. R. Wright. The latter Tract concludes Mr. Wright's series on the interesting parable of the Prodigal Son. Of each of these Tracts 2000 copies were printed, and of the nineteen reprints 39,500, making a total of 43,500 copies printed since the last anniversary. The Society was stated to have printed altogether 360,500, to have circulated 298,856, and to have on hand 61,644. From this large stock the Subscribers had to be supplied with their allotments for the current year. During the past year the Committee have found channels for sending sets of the Tracts to several public bodies at Paris, and to a Lady who wanted them because most of the cheap publications there circulated among the poor were of a mystical nature; to the libraries of the Spanish and Portuguese Cortes; to Tripoli, his Excellency Al Cheriff Hassuna D'Ghies, the Ambassador from that kingdom, kindly engaging to translate some of them for the improvement of his countrymen; and to M. Bowyer, the President of Hayti, who is also very desirous of improving the mental and moral habits of the interesting people over whom he presides. Port-au-Prince having been nearly destroyed by fire just at the time the vessel which carried out the Tracts arrived, the Committee did not know whether the President had received them; but the Society was gratified with the intelligence which arrived on the day of its meeting, contained in the Government Diary, that the Portuguese Cortes had had the Tracts formally presented by a member of its own body, and a resolution was passed by that magnanimous assembly, that the present was gratefully accepted, and that the Tracts should be entrusted to the care of the Committee of Public Instruction, that such of them might be translated as were judged likely to benefit the public. A set had also been forwarded to William Roberts at Madras, and to the Rev. William Adam of Calcutta, with an expression of the Committee's hope, that the enlightened Rammohun Roy might deem some of them worthy of being translated into the languages of Hindoostan, and as calculated to second his benevolent efforts to spread among his countrymen a knowledge of the pure morals and universal philanthropy inculcated by the Christian religion. The Committee had also embraced an opportunity of sending out to India 50 sets of the Tracts under the care of John Cumming, Esq., late of Exeter, who is going to settle at Calcutta, and who has kindly undertaken to use his best efforts to get a depôt established in that city, and to promote the circulation of the Tracts. On the whole, the Committee felt authorized in congratulating the Mrs. Barbould's "Thought on Death." Beside their own real excellence, | having arrived at a period, when there are associations connected with the following lines, which render them more than commonly interesting to us. Mrs. Barbauld has passed her eightieth year. Her long and useful life has been spent in the practice of that living piety, which breathes from all her writings, and in the service of that Maker, whose praise she has hymned in some of the finest strains of devotional poetry which our language affords. And now, she must consider the angel of death as having already crossed her threshold, she looks forward to the end without apprehension, and with a triumphant faith to that bright world, where age will be renewed, and the virtuous will meet their reward. And yet she belongs to a denomination of Christians, which has been charged with having no true religion in life, and no hope in death! Mrs. Barbauld is a Unitarian. A THOUGHT ON DEATH. When life, as opening buds, is sweet, Forbid the soul from earth to rise, How awful then it is to die! When, one by one, those ties are torn, And man is left alone to mourn, Ah! then, how easy 'tis to die! When faith is strong, and conscience clear, And vision'd glories half appear, 'Tis joy, 'tis triumph, then to die! 'Tis nature's precious boon to die! JOHN PILKINGTON, was bred to the profession of the law, and had a well-founded expectation of succeeding to a considerable property, in which, however, owing to some unforeseen events, he was disappointed. Yet he eventually secured, by his own steady and persevering industry, that independence in his circumstances which fortune had denied him in early life. The profession of the law is said to offer greater temptations to the man of principle, and to afford more opportunities for the amassing of riches, than any other; yet in the practice of this profession he was distinguished by his probity and moderation, and always acted in strict obedience to the letter and spirit of that excellent precept of our holy religion, "Let no man go beyond, or defraud his brother in any matter." He has often been the disinterested adviser and mediator, when circumstances had put it into his power to be the retained professional advocate. He chose rather to persuade men to forgive their brethren their trespasses, and to live peaceably with each other, than to enrich himself with the spoils which contention would have held out to him, or to rear the fabric of his own fortune upon the wreck of that of his fellow-man. But the character VOL. I. thus honourable, as to professional duties, is worthy of our imitation in other points of view. He was a kind friend and benefactor to the poor; he freely gave his advice to those who were in difficulties and distress. He was an affectionate husband, a tender father, and in every social or relative connexion he endeavoured to walk worthy of the vocation wherewith he was called. He was the firm and consistent friend of civil and religious liberty. He was no time-server, nor courtly sycophant, changing with the policy and fashion of the times, and seeking applause and reward by the sacrifice of principle; nor did he court popularity by flattering the prejudices of the multitude, and falling in with all the extravagant political theories of the day; but he advocated the cause of rational reform and real liberty, and dared to be the steady and honest supporter of the true interests of his country in the most difficult times. was his religious character less admirable. Bred up among the Dissenters, the mode of worship which education and habit had contributed to attach him to, was still more endeared to him when, in maturer years, examination and reflection had convinced him of its beneficial tendency. He noticed how corrupt and oppres Nor |