ground (so far as appears,) that she is innocent; for nothing is said of her trust in the Saviour, or indeed of her standing in need of a Saviour.

Speaking of a religious education, Mrs. H. observes, "If our infant notions are correct, our rational convictions in mature life will confirm them, and our faith will be solid and satisfactory." Addressing her husband, she also says, " You fail of reaping the joys of a Christian, from a want of those feelings of faith which I enjoy, by the blessing of early instructions." pp. 9, 10. Highly as we appreciate early and faithful religious instruction, we really cannot attribute to it just such an efficacy as is here implied Correct infant notions do not always result in a solid and satisfactory faith; nor is it by early instructions alone, that we attain to the joys and feelings of a Christian.

The paternal character of God is exhibited in the Tract before us, as it commonly is by Unitarians; but the exhibition, we are satisfied, is widely different from that which is given in the Scriptures. God is represented here as the infinitely kind Parent of all his creatures, whose chief object and endeavor is to make each and all of them happy. "He adapts every circumstance to the exact state of mind of each individual, at all times; and in such a manner as on the whole to be productive of the greatest benefit to each one of his creatures." p. 21. But, with this view of the character of God, how is it possible to suppose that he will make one of his creatures finally and forever miserable? And with this view of God, what is there to keep the selfish heart from loving him; and from loving him the more ardently, the more selfish it may be.

But this is not the God of the Bible. We are assured in the Scriptures, that the grand object of God's government is, as it ought to be, to glorify himself. "The Lord hath made all things for himself." "I have created them for my glory." For of him, and through him, and to him are all things, to whom be glory forever. Amen." In glorifying himself, God will promote, undoubtedly, the greatest general good; but he may not produce the greatest possible good of each individual, and we have no reason to suppose he will. He may promote the greatest general good, and glorify himself in the highest degree, while he makes devils and incorrigibly wicked men, the monuments of his eternal displeasure. In the language of the apostle, he may "shew his wrath, and make his power known, in the vessels of wrath fitted for destruction;" while he "makes known the riches of his glory on the vessels of mercy which he has afore prepared unto glory." And it is time Unitarians were apprized, if they are not so already, that it is one thing to love and submit to a Being, who they fancy is chiefly concerned for them, and is ordering every circumstance with a view to their benefit, and quite another thing, to love and

submit to the Jehovah of the Scriptures, who is overruling all things for his own glory, and the greatest general good; but who, in doing this, disposes of individuals according to his pleasure, and "gives not an account of any of his matters.'

The latter part of the Tract is obscurely expressed, and we know not that we understand the speculations of Mrs. Henderson. The idea which seems to be conveyed, is this: God is operating, in various ways, to bring all men to a "state of mind most conformed to his own, and therefore, most capable of rendering them happy. Those who never seek the aids of his grace, and know nothing of religious intercourse with their Maker," he is leading to this happy conformity to himself, by means of what are termed natural causes. Those who pray for divine assistance, to draw them near to God, and conform them to him, receive the blessing which they seek, in answer to prayer. In the commencement of the Christian era, men were brought to this happy temper, by miracles. "The different states of the human mind," says Mrs. H. "which God always regards in his dealings with us, require these different methods to produce the same result, which is union with him, and consequent happiness." pp. 18-21.

From the theory here exhibited, which was wonderfully enlightening and impressive to Mr. H., the following conclusions evidently result:

1. God is purposing, and operating in one way or another, to bring all men to a spiritual union with himself, and to consequent happiness; and hence, unless he is defeated, all will be finally and forever happy.

2. He is converting or reforming men, not by the special influences of his Spirit, but, in most cases at the present day, by natural causes. And,

3. It is of no importance, except so far as present enjoyment is concerned, whether we pray to God, or not; since, if we are not conformed to him in answer to our prayers, the operation of natural causes will be sure to bring us to "the same result." However we may treat God now, we shall all be brought at last to a spiritual" union with him, and to consequent happiness."

We hope we do not misunderstand or misrepresent this part of the Tract. We certainly do not intend it. And as to the conclusions we have drawn, it would be trifling with our readers to offer a syllable to shew their absurdity, or their inconsistency with the first principles of the oracles of God.

We have said that this Tract was designed for persons in affliction, and may be regarded as a specimen of the instruction and consolation which Unitarianism affords in such circumstances. And in this view, setting all other objections aside, it must be regarded as miserably defective. It can never meet the feelings, or satisfy the necessities of bereaved persons. It can be but

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a cold comforter to bleeding, aching hearts. Compared with Grovesner's Mourner, Flavel's Token for Mourners, Cecil's Friendly Visit to the House of Mourning, and several Tracts on this subject, which have been published by the American Tract Society, it is as an icicle to a sunbeam. How many things ought to have been said to the doubting, complaining Mr. Henderson, which are not said? How many considerations does our religion present, for the instruction and comfort of afflicted persons, which in this meagre production, are not so much as hinted at? The Scriptures are a fountain of consolation to the afflicted; but there is scarcely a reference to a passage of Scripture in the whole pamphlet. The glory of God is the grand object of regard with the sincere Christian; and the consideration that God is glorifying himself by afflictive dispensations, is of all others the most satisfying to his pained heart. But this grand consideration is not suggested. The prayer of the suffering Saviour, "Father, glorify thy name," is nowhere breathed. The example of Christ on the cross, and of his afflicted people in ancient times, has been transmitted to us for our support and imitation in seasons of trial. Take, my brethren, the prophets, who have spoken to you in the name of the Lord, for an example of suffering affliction, and of patience." "Christ also suffered for us, leaving us an example, that ye should follow his steps; who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously." But, in the Tract before us, we find no reference to these instructive topics.* The humble Christian will think and speak of his afflictions, as a necessary correction for his sins. The smart of the rod will remind him that he is a disobedient child, and will lead him to say with the chastened Psalmist, "I know, O Lord, that thy judgments are right, and that in faithfulness thou hast afflicted me. Before I was afflicted, I went astray." But, strange as it may appear, thoughts such as these seem never to have occurred to the afflicted Mr. and Mrs. Henderson. Though conferring together most freely and alone, respecting the severe stroke with which they had been visited, they never once thought of accounting for it, by regarding it as a correction for their sins. It would seem, that the loss of a beloved child could hardly fail of leading its parents to a critical examination of their own hearts, that they might learn why God was contending with them, might form resolutions of amendment, and might quicken each other in the great work of life. But we find, here, no such searching, no such resolving, no such mutual quickening. The mourning parents appear to take it for granted, that

Mrs. H. does indeed refer to the prayer of Christ, "Not my will, but thine b done," to justify her in having prayed conditionally for the life of her daughter. p. 15,

their duty has been well discharged, and that no alteration or amendment is necessary.

As Mrs. H. was dissatisfied with the temper of mind exhibited by her husband, and hoped, by free conversation, to bring him to better views, how naturally might she have addressed him in language such as this: My dear husband, you are greatly afflicted, as well as myself, and seem scarcely able to sustain the stroke with which we have been visited. I had hoped to see your mind more calm, and your consolations restored, that I might share with you the comforts of religion, in this day of trial. Years ago, we together avouched the Lord Jehovah to be our portion, and gave, up ourselves to him, to be his servants. And if the Lord is our portion, how can we complain? If the infinite and ever flowing fountain of consolation is left open to us, how can we murmur, though a rill of comfort is dried up? And we should consider, too, how many blessings of a temporal nature still remain,―blessings numberless and unmerited, of which thousands and millions of our fellow men are destitute. And shall we complain of that providence which has removed one of our comforts, while such a profusion of blessings still are left?

Our departed child, you say, was lovely and dear. To us, indeed, she was so; and perhaps, on this very account, there was the greater danger. Were we not in danger of loving her too well? Was there no danger of her coming between us and our God, and taking that place in our affections which belongs only to him? And in promoting our spirituality and growth in grace, was it not necessary that this idol of our hearts should be removed? 'We should recollect, too, that the eyes of others are now upon

us.

They have heard us speak of the supports and consolations of religion in adversity; and now they are looking to see the truth exemplified. Shall we suffer them to look in vain? Shall religion be dishonored, shall its power and excellence be called in question, by our means?

Above all, we are admonished that the time is short. "It remaineth that those who weep, be as though they wept not; and those who rejoice, as though they rejoiced not.' Our daughter will not return to us, but we must shortly go to her. This consideration should restrain us from wasting our remaining moments in unavailing sorrow for the dead, and should excite us to enter with renewed diligence and faithfulness upon those duties which we owe to our surviving children, to the world around us, to God, and to our own souls.'

We presume not to dictate what Mrs. H. ought to have said to her complaining husband; but merely to suggest some of the things which with propriety she might have said. And we do this for the purpose of adding, that nothing of this is said. Not

one of the considerations here introduced-so important to have a place in a Tract for the bereaved-is so much as hinted at.

Our readers, by this time, may have a curiosity to know, what the Tract in question does contain. What is the general scope or drift of Mrs. Henderson's conversation with her husband? Her object appears to be to unfold to him the paternal character of God, in the sense already explained and condemned, and to convince him of the reality of a particular providence. In other words, she is laboring to satisfy him, that God's great concern is for the good of his creatures that he is directing events (though often in a manner unknown to us) so as best to prepare each and all of them for happiness and consequently that it becomes them to exercise submission, under dark and painful dispensations of providence.

She probably did not know that submission, growing out of considerations like these, must be of a very questionable character; that it might be, and perhaps must be, entirely selfish; and that, in its influence upon the final destiny of the soul, it would be more dangerous, because more delusive, than undisguised resistance to the authority of Jehovah. But submission, in its best sense, seems to us a cold word, to express the feelings of the Christian under trials. The late Dr. Payson, when asked if he was reconciled to his sufferings, exclaimed, "O, that is too cold. I rejoice-I triumph." And we think every Christian, in the exercise of grace, will not only submit to suffer whatever his heavenly Father is pleased to inflict, but will love him and praise him under trials, and, like the fervent apostle, will be "joyful in tribulation."

We will not say there are no just remarks in the Tract which has been considered. There are passages, and possibly pages, which, if separated from the rest, we might quote with approbation. We refer particularly to what is said on the subject of prayer, in seasons of affliction; and to the view which is given of the providence of God, as extending to the most minute events. It was this latter consideration, more than any other, which seemed to enlighten and affect the mind of Mr. Henderson; and we were pained, on reading the concluding paragraphs, when his former darkness began to break, and his heart to yield, to think that he had no one nigh him, who knew the efficacy of Gilead's balm, who could direct him to the Great Physician, and could pour into his troubled soul the instructions and consolations of the blessed Gospel.

The thirteenth number of the Unitarian Tracts is a "Discourse on being born again; by Mrs. Barbauld." Mrs. Barbauld is known to the generality of the American public chiefly by her "Hymns in Prose, for Children;" some of which have been long and extensively circulated. She was the daughter of a literary gentleman in England, and was favored in early life with the instructions of the celebrated Dr. Doddridge. At the age of thirty-one,