ed, viz. sin and satan. If he will not believe his own system for this, let him believe St. Paul's words, Tit. ii. 14, ‘Who gave himself for us, that he might redeem us from all iniquity.' Nor could the price be paid to God, in strictness of justice (for that is made the argument here ;) unless the same person ought, by that strict justice, to have both the thing redeemed, and the price paid for its redemption. For it is to God we are redeemed, by the death of Christ, Rev. v. 9, 'Thou wast slain, and hast redeemed us to God by thy blood.'—p. 276.

The following upon what is meant by being under grace,' is appended to Rom. vi. 15.

'What is meant by being 'under grace,' is easily understood, by the undoubted and obvious meaning of the parallel phrase, 'under the law.' They, it is unquestioned, were under the law, who, having by circumcision, the ceremony of admittance, been received into the commonwealth of the Jews, owned the God of the Jews for their God and King, professing subjection to the law he gave by Moses. And so in like manner he is under grace, who, having by baptism, the ceremony of admittance, been received into the kingdom of Christ, or the society of Christians, called by a peculiar name the Christian church, owns Jesus of Nazareth to be the Messias, his King, professing subjection to his law, delivered in the Gospel. By which it is plain, that being under grace, is spoken here, as being under the law is, in a political and national sense. For, whoever was circumcised, and owned God for his king and the authority of his law, ceased not to be a Jew or member of that society, by every or any transgression of the precepts of that law, so long as he owned God for his Lord, and his subjection to that law; so likewise he who, by baptism, is incorporated into the kingdom of Christ, and owns him for his sovereign, and himself under the law and rule of the Gospel, ceases not to be a Christian, though he offend against the precepts of the Gospel, till he denies Christ to be his King and Lord, and renounces his subjection to his law in the Gospel. But God, in taking a people to himself, to be his, not doing it barely as a temporal prince, or head of a political society in this world, but in order to his having as many, as, in obeying him, perform the conditions necessary, his subjects forever, in the state of immortality restored to them in another world; has since the fall, erected two kingdoms in this world, the one of the Jews immediately under himself, another of Christians, under his Son Jesus Christ, for that farther and more glorious end of attaining eternal life; which prerogative and privilege of eternal life does not belong to the society in general, nor is the benefit granted nationally to the whole body of the people of either of these kingdoms of God, but personally, to

such of them who perform the conditions required in the terms of each covenant. To those who are Jews, or under the law, the terms are perfect and complete obedience to every tittle of the law, do this and live:' to those who are Christians, or under grace, the terms are sincere endeavors after perfect obedience, though not attaining it, as is manifest in the remaining part of this chapter, where St. Paul acquaints those who ask whether they shall sin, because they are not under the law, but under grace? that, though they are under grace, yet they, who obey sin, are the vassals of sin; and those who are the vassals of sin, shall receive death, the wages of sin.'-p. 306, 307.

Upon the hardening of the heart, which is sometimes spoken of in scripture as God's work, Mr. Locke expresses himself thus, in a note on Rom. ix. 22.

'Endured with mach long-suffering.' Immediately after the instance of Pharaoh, whom God said, 'he raised.up to show his power in him,' ver. 17, it is subjoined, ver. 18, and whom he will he hardeneth,' plainly with reference to the story of Pharaoh, who is said to harden himself, and whom God is said to harden, as may be seen Exod. vii. 3, 22, 23, and viii. 15, 32, and ix. 7, 12, 34, and x. 1, 20, 27, and xi. 9, 10, and xiv. 5. What God's part in hardening is, is contained in these words, 'endured with much long-suffering.' God sends Moses to Pharaoh with signs; Pharaoh's magicians do the like, and so he is not prevailed with. God sends plagues; whilst the plague is upon him, he is mollified, and promises to let the people go; but as soon as God takes off the plague, he returns to his obstinacy, and refuses, and thus over and over again: God's being entreated by him to withdraw the severity of his hand, his gracious compliance with Pharaoh's desire to have the punishinent removed, was what God did in the case, and this was all goodness and bounty: but Pharaoh and his people made that ill use of his forbearance and long-suffering, as still to harden themselves the more, for God's mercy and gentleness to them, till they bring on themselves exemplary destruction, from the visible power and hand of God, employed in it. This carriage of theirs God foresaw, and so made use of their obstinate, perverse temper, for his own glory, as he himself declares, Exod. vii. 3-5, and viii. 1—8, and ix. 14, 16. The apostle, by the instance of a potter's power over his clay, having demonstrated, that God, by his dominion and" Sovereignty, had a right to set up, or pull down, what nation he pleased; and night, without any injustice, take one race into his particular favor, to be his peculiar people, or reject

them, as he thought fit; does, in this verse, apply it to the subject in hand, viz. the casting off the Jewish nation, whereof he speaks here in terms that plainly make a parallel between this and his dealing with the Egyptians, mentioned ver. 17, and, therefore, that story will best explain this verse, that thence will receive its full light. For it seems a somewhat strange sort of reasoning, to say, God, to show his wrath, endured with much long-suffering those who deserved his wrath, and were fit for destruction. But he that will read in Exodus God's dealing with Pharaoh and the Egyptians, and how God passed over provocation upon provocation, and patiently endured those who, by their first refusal, nay by their former cruelty and oppression of the Israelites, deserved his wrath, and were fitted for destruction, that, in a more signal vengeance on the Egyptians, and glorious deliverance of the Israelites, he might show his power, and make himself be taken notice of, will easily see the strong and easy sense of this and the following verse.'-p. 343,

NEW BOOKS.

MISS MARTINEAU'S NEW Books. Miss Martineau is known to all our readers as the author of 'Times of the Saviour,' 'Five Years of Youth,' &c. She is now publishing in England a series of popular and entertaining books as, 'Illustrations of Political Economy.' When we first heard of this plan, it seemed to us hardly possible that it could succeed. There have been so many foolish and more than useless attempts to convert science into a plaything, that we look with distrust upon everything having that aspect. But in this instance we are delightfully disappointed. We think our community indebted to Mr. Bowles for republishing these books. The two first of the series have already come from his press, Life in the Wilds, and The Hill and the Valley, and we have read them with great pleasure. Merely as books of entertainment, as stories, they are inferior to few in use. And when we regard them in the higher character of books of instruction, instruction in a science usually abstract and very difficult, yet of the first importance to all, we think them very uncom

mon productions. They are, strictly speaking, treatises on Political Economy, and not traps under that name. As the author says in her preface We declare frankly that our object is to teach Political Economy, and that we have chosen this method, not only because it is new, not only because it is entertaining, but because we think it the most faithful and the most complete.' She judged correctly, nor did she overrate her own powers of making it faithful and complete. No one can read these books intelligently without getting an insight into the great principles by which the necessaries, comforts and luxuries of life are produced and distributed through society; i. e. the great principles of Political Economy. And yet no reader will be stopped by hard names, or puzzled with long definitions, or compelled to take it for granted that he has read previous whole treatises on this science when in fact he has read nothing at all. He will not think much of science, but find himself interested, and in the end instructed.

Each book is to contain a separate Tale. The first, Life in the Wilds, supposes a small British settlement in the south of Africa to have been robbed by › savages of everything, even their tools, so as to be left in what is called a state of nature. Of course, they have nothing on which to subsist but the rude labor of their hands. And the writer's object is to show in what way this labor, beginning without capital, of any kind, will soon create capital, which in its turn enables them to extend and carry to greater perfection their labor, through all the stages of production, distribution, consumption, &c. up to comfort and wealth. Then comes The Hill and the Valley, to show us the growth and operation of wealth, the complete union of labor with capital, and the fluctuations to which both are unavoidably exposed. This is done in another story, of which we can give no account in a few lines. It is unusually interesting in itself, its complexion is moral as well as political; and by describing one of the scenes, which England has lately presented, of the wanton destruction of machinery, it shows us the evils of ignorance and illustrates forcibly the all-important truth, that laborers and capitalists are equally workers and producers, mutually dependent and having the same interests.

We have taken this brief notice of these books, not to explain, but to recommend them. They are not books for mere children. But for all above sixteen, they are suitable and must be useful. Nor would time be wasted upon them by many readers of any age. In the most common juvenile libraries, they might not be profitable. But, where there are advanced and intelligent readers, especially associations of young ladies for reading and study, let these books not be overlooked. If while they entertain and instruct, they require closer attention and more thought than common books for the young, it will be all the better.

INTELLIGENCE.

UNITARIANISM IN IRELAND.

In the Advocate of September we gave an extract from an address of Rev. Mr. Harris of Glasgow, before the Irish Unitarian Christian Society. The Report submitted by the Committee, at the anniversary in April, contains encouraging accounts of the progress of Unitarian views in various parts of Ireland. The operations of the society have been prospered. It has surmounted the various difficulties which beset the early period of its organization, aud is now actively engaged in the circulation of books adapted to promote the views and purposes of the societythe dissemination of correct principles, and the promotion of practical Christianity. Among the most efficient means of enlightening the public mind, and preparing it for the reception of scriptural truth, may be mentioned the branch societies formed in different parts of the country. Rev. Fletcher Blakely, secretary of the Moneyrea Society writes thus.

Unitarianism is spreading rapidly in the north of Ireland; and nothing is wanted but plainer preaching and the dissemination of small Unitarian publications, to give it a firmer hold. Many of the humbler people in this district understand it well: several infant congregations are springing up.'