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may be all in all.”

bruise the serpent's head? Do we not find the Prophets announcing the coming of the great Deliverer, the desire of all nations? Was not the promise at length fulfilled, when God sent forth his Son, made of a woman? And for what purpose did God raise up Jesus?

66 God sent not his Son into the world, to condemn the world, but that the world through him might be saved.” And shall not God accomplish his designs of mercy in Jesus, for a sinful world? “ He must reign till he hath put all enemies under his feet.” And when all things shall be subdued unto bim, then shall the Son also himself be subject unto Him that put all things under him, that God

This is a brief outline of the Scriptural doctrine in regard to "salvation. Evil exists, but God overrules it to the production of good. Pardon is proclaimed to the penitent, acceptance to those who fear God and work righteousness, man recompensed according to his deeds, to some many stripes, to others fewer, in exact proportion to criminality, and after suffering, inflicted not in revenge but for reformation, not vindictively but in mercy, the final purity and happiness of every intelligent creature. « God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life.” “ For the grace of God that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godlily in the present world." “ For God sent not his Son to condemn the world, but that the world through him might be saved.” “We see Jesus who was made a little lower than the angels, for the suffering of death clothed with glory and honour, that

grace of God he might taste death for every man." “We have seen and do testify, that the Father sent the Son to be the Saviour of the world." “ And I, although I be lifted up from the earth, will draw all men unto me. “ As in Adam all die, so in Christ shall all be made alive.” “ For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time. “ And all flesh shall see the salvation of God.” « We have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.” For it pleased

by the

of one

the Father, that in him should all fulness dwell, and having made peace by the blood of the cross, to reconcile all things unto himself; by bim, I say, whether they be things in heaven or things in earth;" that is, says Archbishop Newcome, all intelligent creatures.

66 But not as the offence so also is the free gift, for if through the offence

the

many have died, much more the favour of God and the gift which is through the favour of one man, Jesus Christ, hath abounded unto the many." “ Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself, that in the dispensation of the fulness of times, he might gather together in one all things in Cbrist, both which are in heaven and which are on earth, even in him.” “Wherefore God hath highly exalted him, and given him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” “ For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men.” “For this is good and acceptable in the sight of God our Saviour, who will bave all men to be saved, and to come to a knowledge of the truth.” “ Thou hast put all things in subjection under bis feet, for in that he put all things in subjection under him, he left nothing that is not put under him.” “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.”

“ And he shall send Jesus Christ, which before was preached unto you, whom the heavens must receive until the time of the restitution of all things." “ Then cometh the end, when Christ shall bave delivered up the kingdom to God even the Father, when he shall have put down all rule and all authority and power. For he must reign till be bath put all enemies under bis feet.” “And when all things shall be subdued unto him, then shall the Son also bimself be subject unto him that put all things under him, that God may be all in all.”

" And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing and honour, and glory and power, be unto Him that sitteth on the throne, and unto the Lamb, for ever and ever.”John iii. 16; Titus ii. 11; John iii. 17; Heb. ii. 9; 1 Jobn iv. 14;

John xii. 32; 1 Cor. xv. 22; 1 Tim. ii. 5, 6; Luke iii. 6; 1 John i. 2; Colos. i. 19; Rom. v. 15; Ephes. i. 9; Phil. ï. 9; 1 Tim. iv. 10; 1 Tim. ii. 3; Heb. ii. 8; 2 Cor. v. 19; Acts ïïi. 20; 1 Cor. xv. 24; Rev. v. 13.

What a striking contrast between Calvinism and Cbristianity! They cannot both be true. They present opposite views of man and God. They give conflicting statements of the mission and work of Christ. Of human duty and eternity, they exhibit totally different representations. On the feelings cherished by the Bible, Calvinism frowns. The one is glad tidings of great joy to all people the other, happiness only to a few. The Gospel of the grace of God, makes every day a Sabbath, and that too a Sabbath of peace, of rejoicing

every man a priest the human heart the throne which the Father bas chosen

-the universe God's altar-and the bountiful and beautiful Spirit of Love, the only Deity worthy the adoration and thanksgiving of renovated intelligence. Calvinism also has its Sabbath, but it is only one day in seven, and that a day of austerity and gloom—the elect alone are its priests, and their definite number cannot be diminished or increased—the human heart God scowls at, for it is corrupt and loathsome--the universe lies branded by the Almighty curse—and the vengeful Spirit of vindictiveness, sits behind the elements he has formed, pouring out the phials of his wrath, save on those few from whom the blood of the Son has caused him to lay aside his fury; but on millions and millions, and tens of millions, and hundreds of millions more, till the imagination sickens at the contemplation, will the blast of vengeance sweep throughout eternity.

If, then, there be one duty binding on humanity, it must be the duty of every individual to see, each for himself, whether these things be so. His duty to himself demands it, for Calvinism and Christianity give bim different ideas of bis own nature, and its obligations and powers. His duty to his neighbour demands it, for Calvinism and Christianity give him opposite views as to social feeling and social intercourse; and he ought to know whether he should follow the Priest and the Levite, or copy the good Samaritan. His duty to Christ demands it, for Calvinism and Christianity contradict each other, as to the nature and extent of gospel salvation; and his reverence for Jesus, should induce the desire of learning, whether he be

the friend only of the few, or the blessed and benignant Saviour of all. His duty to God demands it, for Calvinism and Christianity present a different Being to human contemplation and human imitation. Calvinism presents to view, merely a blood-satisfied Sovereign, and he pacified only as to the elect. Christianity exhibits the allcompassionate Father of all the families of man-the God of love—the all-gracious Source of beneficence, in whose all-blessed sight creation and salvation are synonymous, who waited not for the affection of the creature, but, because he always and ever loved the work of his hands, sanctified the blessed Jesus, endowed him with the spirit of holiness and goodness, which rendered him the brightest and most glorious manifestation of unbounded and ineffable mercy—appointed him heir of all things, that through his ministration and mediation, all beings shall be brought to purity and happiness, and God, the origin and end of all things, himself be all in all. Glory to God in the highest, and on earth peace, good will toward men.”

ARGUS.

THE CHRISTIAN PIONEER.

GLASGOW, April 30, 1831.

We are certain our readers will participate in the sincere gratification we felt, on learning the arrival in Britain of the celebrated Brahmin, Rammohun Roy. He landed at Liverpool on Friday, April 8th. This admirable man, who, by bis influence and writings, has contributed very much to expose to the detestation of his countrymen, the horrid and barbarous rite of the immolation of widows, will be welcomed by every friend of humanity. He is the bearer of various petitions from his countrymen and others, to the British Government, on the subjects of free trade, Suttees, &c. On his departure from Calcutta, he was accompanied to the ship by the leading and influential inhabitants. His reception at Liverpool, was equally gratifying. His hotel was thronged with visitors of all classes and all denominations, eager to testify their respect and admiration. On Sunday, Rammohun Roy attended worship at the Unitarian Chapel, Paradise-Street. He was accompanied to the Chapel by his son, Mr. Joseph Yates, Mr. Hugb, Jones, a British officer, and other gentlemen. An impressive sermon on the importance and blessedness of Christian truth, was delivered by the Rev. John Grundy, the minister of that congregation. After divine service, Rammohun Roy walked round the Chapel, and on coming to the monument of his friend and associate in the promotion of Christian Unitarianism in India, Mr.

Tate of Liverpool-an individual, who after receiving his education in Paradise-Street Chapel school, went out to India, and by industry and probity rose to influence and wealth, who ever retained deepest gratitude to those who gave him knowledge, and laboured indefatigably to diffuse its blessings, the herald, as he thought, of Christian truth and virtue,—when Rammohun Roy saw his monument, he wept. He then spoke to the people, of the virtues of his friend, and of the love he bore to man and God, inducing him to constant efforts to spread abroad pure and undefiled religion. The sisters of Mr. Tate were amongst the auditors, and the scene will be long remembered by those who saw the workings of benevolence, who heard the eloquence of friendship, which beamed on the countenance, which fell from the lips of the Reformer and Instructor of India.

Rammohun Roy is turned fifty, having been born in the year 1780, at Bordouan, in the province of Bengal. He received the rudiments of his education, and the knowledge of the Persian language, under the paternal roof. After this he was sent to Patna, to learn the Arabic, where also be studied logic and the mathematics, through the medium of translations of the works of Aristotle and of Euclid into that language. When he had completed these studies, he went to Calcutta, for the purpose of acquiring a knowledge of the Sanscrit, the sacred language of the Hindoo scriptures, which, as he was destined to the profession of a Brahmin, was deemed indispensable to one who was to be the expounder of the laws, and the teacher of the religion of his country.

About the year 1804 or 1805, his father and two brothers died, by which he became possessed of the whole of the family property, which was very considerable. He then left Bordouan, and went "to reside at Mourshedabad, where his ancestors had chiefly lived. Here he shortly after commenced his literary career. His first publication was a work in the Persian language, written with much spirit, and containing very strong animadversions on the religious systems of the Mobammedans and the Hindoos. It was entitled, “ Against the Idolatry of all Religions;” and to it was prefixed a preface, in the Arabic. This work gave great offence to both parties, and raised him up so many enemies, that he found it necessary to remove to Calcutta, where he again took up his residence. This was in the year 1814.

About the year 1812 he began the study of the English language, but did not then apply himself to it with much assiduity

Some years after he was appointed Dewan or chief native officer in the collection of the revenues. This situation afforded him frequent opportunities of mixing in English society, and of reading English documents, which induced him to apply, with increased ardour, to the study of the English language, and he soon found himself able to speak and write it with considerable facility, correctness, and elegance. He afterwards applied himself to the study of the Latin, Greek, and Hebrew languages. Of his proficiency in the two last of these, bis theological works afford ample and decisive proofs.

or success.

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