mentioning or alluding to this form; but actually describing the form made use of by themselves, and by those whom they appointed to baptize, which never, in any one instance, appears to have been the form prescribed by this supposed commandment; but, on the contrary, instead of being a baptism into the name of the Father, of the Son, and of the Holy Spirit, appears to have been a baptism into the name of our Lord only How is this to be accounted for? Is it not much easier to believe that these words were interpolated at some subsequent period, after the death not only of St. Matthew, but of all the rest of the apostles, than to adopt the absolutely incredible opinion, that our Lord's own disciples and companions should have wholly disregarded one of his last, and most authoritative and weighty injunc tions? that seven of the New Testament writers out of eight,-six of whom were his apostles, knowing it well,-should have utterly neglected to make the least mention of it, as if it had been a thing of no consequence whatever; and should, in all the instances of baptism, which they have recorded as having been concerned in or acquainted with, have entirely disobeyed it themselves, or have related its disobedience by others, without a single remark in disapprobation of their conduct?"-Pp. 244-247. But while the Barrister holds the passage to be of doubtful authority, he maintains, in our judgment, very satisfactorily, that it does not by any means prove the point for which it is adduced: "Taking it for granted, then, for the sake of the argument, to have been a real and genuine commandment of our Lord,-to baptize into the name of the Father, and of the Son, (who are unquestionably persons,) and of the Holy Spirit, (whatever it may be, whether a person, property or influence,)-is it said that each of them is God; or that the Son, or the Holy Spirit, is God? No. That all three are one God? No. That all three are equal? No. Or, that they all subsist in the same being or substance? No:-nothing like it. Does then the naming of two or more persons to gether, or at the same time, or the joining of them in the same form or ceremony, prove that they are one, or that they are equal; or that, if one of them happens to be God, the others must also be God? Does the baptizing (es) into, or (eg To ovoμa) into the name of, any person (which is the same thing), prove that person to be God? If not, how can the passage prove the doctrine of the Trinity?"-Pp. 253, 254. And again, "The next subject for our inquiry will be, whether the naming of two or more persons together, or at the same time, or the joining of them in the same form or ceremony, proves that they are one, or that they are equal, or that if one of them That none of these things furnish the is God, the others also must be God. least proof of any of these positions, will be manifest from the following texts: Exod. xiv. 31: And the people feared the Lord, and believed the Lord and his servant Moses.' Here we have Jehovah and Moses joined in the same sentence, as the objects of the belief of the Israelites. 1 Sam. xii. 18: And all the muel. In this text the Lord and Samuel people greatly feared the Lord and Saare named together, as objects of the fear of the people of Israel. 1 Chron. xxix. 20: And all the congregation blessed the Lord God of their fathers, and bowed down their heads, and worshiped the Lord and the king.' In this place David is joined in the same solemn form or ceremony with Jehovah, and the whole congregation of Israel are represented as bowing down their heads and worshiping both; aye, and what is more, in the same manner, as being both objects as worshiping both at the same time and of joint and solemn worship. Yet all this does not prove, nor was it ever supposed, that King David was God or equal to God; which obviously shews that the naming two or more persons together, or joining them in the same form or ceremony, proves nothing whatever as to their unity or equality. "If any other text was requisite in this respect, a more remarkable one could not present itself than 1 Tim. v. 21, where St. Paul, in a solemn adjuration, or charge, to Timothy, says, I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things.' Here the elect angels are joined in the same religious form of adjuration, or charge, with God and the Lord Jesus Christ and it is so like what Trinitarians have been accustomed to consider as a Trinitarian form, that if the words Holy Spirit' had been substituted for elect angels,' it would have been considered as furnishing irrefragable evidence of the truth of the doctrine of the Trinity, and of each of the three being God, and being equal to each other. Yet, as the elect angels have not had the good fortune to be declared to be God, or to be equal either to the Father or to the Son, by any general council or synod, no one has been hardy enough to deduce either their equality or their godhead, from their having been thus united in this solemn form. If this then does not prove either the one or the other as to them, what colour can there be for pretending that the same thing, or something exactly or very nearly resembling it, proves Jesus Christ to be God, or to be equal to the Father?"-Pp. 258 -260. We agree so entirely with this judicious writer, that our criticism on his work must consist entirely of extracts of passages which we deem entitled to praise; and we lament that our limits will not allow us to present our readers with more of these. Enough has been extracted to recommend the work, which, whatever may have been its effect upon the Barrister's immediate correspondent, cannot fail of engaging the understanding and affections of the greater number of readers on behalf of the Unitarian system. HIS little volume is attributed, Twe believe, correctly, to the Ros coe family; and their names will, we doubt not, give it an introduction to many a domestic circle. The Poems are of various merit; all of them are likely to please and improve the youthful reader and learner, and some are very beautiful. We observe in p. 13, the pleasing lines "On visiting Vale Crucis," which we inserted in a former Volume, [XI. 349,] where they are ascribed to William Stanley Roscoe, Esq. The following "Hymn" (pp. 59, 60) is pleasing: Frail tho' my young devotions be, I pray not for this world's vain hope, We select, as another specimen, “A Dirge," from pp. 84, 85: The summer winds sing lullaby And the summer flowers spring tenderly, O'er Mary's little grave, O'er her their buds to wave. For oh her life was short and sweet, As the flowers which blossom at her feet. A little while the beauteous gem Bloom'd on the parent breast; Ah! then it wither'd on the stem, And sought a deeper rest; And we laid on her gentle frame the sod, But we knew her spirit was fled to God. The birds she loved so well to hear Her parting requiem sing, And her memory lives in the silent tear, Which the heart to the eye will bring; For her kind little feelings will ne'er be forgot By those who have mourn'd her early lot. ART. IV.-Remarks on Mr. W. A. Hails's Letter to the Rev. W. Turner, occasioned by the Publication of his Two Discourses, preached at the Sixth Annual Meeting of the Association of Scottish Unitarian Christians at Glasgow. In a Letter addressed to Mr. W. Robson. By John Marsom. 12mo. pp. 22. Marshall, Newcastle-upon-Tyne. 1820. Τ HESE Remarks are chiefly upon the reputed orthodox doctrine of atonement, and are sensible and acute. The Author first proves that "the doctrine of the vicarious sacrifice of Christ placating the wrath of God is unscriptural," and then shews the absurdity of the generally-received dogma. On this latter point he says, "The term God includes in it either three persons or one only. If it includes in it three persons, Christ the son of God is one of those persons, and included in that term; consequently, the vicarious sacrifice which he offered to God to placate his wrath, he offered to himself, to placate his own wrath. If it be answered, that the persons in the Godhead are distinct and separate persons, (and this must be the case, for no one will contend that the Son is the Father, or that the Father is the Son,) will [and if] it be said that God the Son was a vicarious sacrifice to placate the wrath of God the Father; we ask, Does not God the Son possess the same nature and attributes as God the Father? If he does, was not his justice equally offended as that of the Father, by the sins of mankind? Was not his law violated, and his anger kindled against them? Christ were God, he did not give himself a sacrifice for us. Questions of this sort, to shew the absurdity of the doctrine, and which cannot be answered by any reference to the Scriptures, might be multiplied to an indefinite extent. I shall, therefore, conclude with the following remark. If the term God does not include in it three persons, but one only, that person must be the Father, for no one questions his being God; then the consequence will be, that Christ is not God."-Pp. 17, 18. Did not his justice require satisfaction, and his wrath placating, as well as those of the Father? By what vicarious sacrifice then was this to be effected, and who offered that sacrifice? As God the Son became such a sacrifice to placate the wrath of God the Father and satisfy his justice, did God the Father become a sacrifice, to placate the wrath and satisfy the justice of God the Son? And, after all, what is to become of the wrath and justice of God the Holy Ghost? Is the one to remain for ever unsatisfied, and the other unplacated? Will it be said that this was not necessary with respect to God the Son, and God the Holy Ghost? How then, we ask, could it be necessary, with respect to God the Father, seeing they are co-essential and co-equal in all perfections? Will it be further said, that it is not contended that [it was] the second divine person in the Godhead, God the Son, (for God is immutable and impassible, and HIS "Letter" is truly entitled therefore incapable of suffering,) but his Serious and Admonitory:" it human nature that was made a sacrifice? is a laudable attempt to bespeak a Then we say the sacrifice was a mere dispassionate and unprejudiced reconhuman sacrifice, and what, in that case, sideration of the evidences of Chrisbecomes of "Infinite merits"? If the tianity. sacrifice was that of the human nature only, and Christ the offerer; then, if ART. V.-A Serious and Admonitory Letter to a Young Man on his renouncing the Christian Religion and becoming a Deist. By J. Platts. Doncaster, printed; sold by Hunter, 12mo. 3d. NEW PUBLICATIONS IN THEOLOGY AND GENERAL LITERATURE. The Principles of Education, Intellectual and Moral. By Lant Carpenter, LL.D. 8vo. 128. 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May 14, at Diss, Norfolk, in the 25th year of her age, SARAH COBB, after a long and painful affliction, which she bore with Christian fortitude and resignation. At the age of seventeen she became deeply impressed with a sense of religious duties, and of the indispensable necessity of preparing herself for a future state, and used to say, that she had made the subject of death so familiar by her contemplations that she entertained no dread of its approach. She usually attended the preaching of the Methodists, but never became a member of that society. A few weeks before her death she expressed a wish to be visited by the minister of the Unitarian congregation at Palgrave (of which congregation two of her sisters are members); and though it must be unnecessary to say that his prayers and conversation were directly calculated to lead her to repose her hopes of salvation on the primary and unpurchased mercy of God the Father, made known to us by Jesus Christ, she expressed full confidence and seemed to experience much consolation in such a view of the doctrines of grace. It is considered proper to notice this circumstance, because it is calculated to silence a calumny well known to most Unitarians ; viz. that the peculiar doctrines of Unitarianism are unable to give consolation at the hour of death; and because, if the case had been reversed, had she been in the habit of attending the ministry of a Unitarian, and sent for a Trinitarian to pray with and console her in the hour of affliction, it would immediately have been added to the catalogue of misrepresentations, and adduced as new proof that Unitarians cannot die in their sentiments. This fact is the more remarkable because the person in question was not ignorant of opinions, nor by any means indifferent to religious duties. Her life from her seventeenth year was spent in great seriousness, and the writer of this, as well as many friends, can testify that her conduct and conversation during her last illness were truly religious and devout. May 24, aged 77, at his house, Camden Hill, Cranbrook, Kent, Mr. ROBERT Pyall, for many years pastor of the Unitarian Baptist Church at Headcorn. His father, Samuel Pyall, had also been a minister at the same place. Mr. Pyall was born in the adjoining parish of Frittenden, where he succeeded his father as a farmer and grazier; but retiring from business about fifteen years ago, he purchased the estate at Camden Hill, where he spent the remainder of his life. He discharged his duty in all the relative stations of life with singular fidelity and honour. He was twice married; the narae of his first wife was Henrietta Cooper, of Horsham, and his last, whose maiden name was Shepherd, and who survives him, was also of a respectable family at the above place. He had no children of his own, but he was a kind father to all his relations, many of whom were in needy circumstances; he was a tender husband, a liberal relation, a faithful friend, a generous benefactor, and an honest man. Mr. Pyall began to preach at 27 years of age. He had embraced the high Arian hypothesis, but happening to meet with some of Dr. Priestley's writings, he soon relinquished the pre-existence, together with some other opinions which he formerly held, and, about 30 years ago, being convinced of the simple humanity of Christ, he continued under that persuasion until his death. As a preacher he was aware that his talent was not popular, and he never stood in the way of others; but by his disposition to render himself useful wherever his exertions were necessary, he always rendered himself most deservedly esteemed in his ministerial character. As a proof of which, he was chosen by the General Baptist Churches as one of their messengers, and this choice was confirmed in Mr. Moon's chapel, at Deptford, in May 1803. Mr. P. was remarkable for his zeal in the cause of free inquiry and the promotion of religious conference meetings. Although he had two miles to walk in a dirty country, and frequently through floods in the dark evenings of the winter, yet for 20 years together he was rarely known to be absent from his post. His general information, simple manners, cheerful conversation and known hospitality, will long be preserved in the recollection of his |