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Emily Vernon; or Filial Piety Exemplified. By Mrs. DRUMMOND. New York: Carter & Brothers. pp. 330.

This is a sort of religious novel intended to illustrate the principles, the duty, and rewards of filial piety.

A Journey through the Chinese Empire. By M. Huc, Author of "Recollections of a Journey through Tartary and Thibet." Two Vols. New York: Harper & Brothers. 1855. New Haven: E. Downes.

These interesting volumes appear in fulfillment of a purpose expressed by the Author at the close of his former work on Tartary and Thibet. Mr. Huc resided many years in China, becoming intimately acquainted with the habits and peculiarities of the people; he traveled extensively under the protection of the Emperor, visiting those portions of the Empire seldom visited by Europeans. He thus had opportunity to gain materials for his book never perhaps so fully enjoyed by others. We have no reason to doubt the general truthfulness of his narrations; nor could they be readily disproved, if doubted. "His knowledge of the institutions, religion, manners, and customs of the Chinese, was not taken on hearsay from the accounts of others, but gathered from actual experience." He has given the results of his experience in an unusually entertaining style.

A Translation of the Gospels. With Notes. By ANDREWS NORTON. Two Vols. 8vo. Boston: Little, Brown & Co. 1855.

Internal Evidences of the Genuineness of the Gospels. By ANDrews Norton. 8vo. Boston: Little, Brown & Co. 1855.

Some years ago Prof. Stuart announced the Creed of Mr. Norton to be,-I do not believe what the Christian Church in general do believe." These elegant volumes gives no evidence that Mr. Norton has since added anything to his articles of faith.

We hope in a subsequent number to give an extended notice of these works.

BOOKS RECEIVED.

Speeches and Addresses. By Henry W. Hilliard. 8vo. pp. 497. New York: Harper & Brothers, 1855. New Haven: E. Downes.

Art-Hints. Architecture, Sculpture, and Painting. By James Jackson Jarvis. pp. 398. New York: Harper & Brothers, 1855. New Haven: E. Downes.

Woman in the Nineteenth Century, and Kindred Papers relating to the Sphere, Condition and Duties of Women. By Margaret Fuller Ossoli. Boston: J. P. Jewett & Co. New Haven: T. H. Pease.

The Six Days of Creation; or, The Scriptural Cosmology, with the ancient idea of Time-Worlds, in distinction from

Worlds of Space. By Tayler Lewis, Professor &reek in Union College. Schenectady: G. Y. Van Debog 1855. PP. 407.

Christianity, its Essence and Evidence. By Geo. W. Burnap, D. D. Boston Crosby, Nichols & Co. 1855.4 New Haven: T. H. Pease.

Preces Paulina: or Devotions of the Apostle Paul. New York: 1855. Robert Carter & Brothers.

Letters to the Right Rev. John Hughes. Revised and Enlarged. By Kirwan. New York: Harper & Brothers. 1855. New Haven: E. Downes.

Mountains and Molehills; or, Recollections of a Burnt Journal. By Frank Marryat With Illustrations by the Author. pp. 393. New York: Harper & Brothers. 1855. New Haven: E. Downes.

Doesticks. What He Says. By A. K. Philander Doehead, P. B. New York: Edward Livermore.

ECCLESIASTICAL REGISTER.

Quarterly list of Ordinations and Installations.

Mr. Harrison Fairfield, ordained at Bristol Mills, Me.
Rev. Wm. Miller, installed at Stirling, Mass., April 9.
Rev. Joseph Freeman, installed at Hanover, Mass., April 18.

Rev. J. C. Houghton, installed at South Wilbraham, Mass., April 11.
Rev. H. M. Storrs, installed at Cincinnati, O., April 12.

Mr. H. M. Chapin, ordained at Ripon, Wis., April 11.

Rev. C. D. Rice, installed at Poughkeepsie, N. Y., April 11.

Rev. Wm. A. McCollum, installed at Harwich Port, Mass., April 25.

Rev. Samuel L. Cochran, installed at Elm Place Con. Ch., N. Y., April 27.

Rev. George Goodyear, installed at Temple, N. H., April 25.

Rev. Robert G. Williams, installed at Woodbury, Ct., April 25.
Rev. Hiram W. Gilbert, installed at Green, N. Y., May 3.
Mr. David Bremner, ordained at Rockfort, Mass., May 2.
Mr. Wm. B. Clark, ordained at North Cornwall, Ct., May 3.
Mr. James A. Martling, ordained at Avon, O., May 3.
Rev. James L. Wright, installed at Hadam, Ct., May 10.
Rev. C. W. Clapp, installed at Cheshire, Ct., May 22.

Rev. George De Forest Folsom, installed at Springfield, Mass., May 23.
Rev. Joseph Knight, installed at Stafford, Ct., May 23.
Rev. G. B. Jewett, ordained at Nashua, N. H., May 23.
Rev. George Hill, installed at Sheffield, Mass., May 17.
Rev. S. W. Bannister, installed at Ware, Mass., May 23.
Rev. Samuel Day, installed at Bellow's Falls, Vt., May 21.
Rev. Joel Fisk, installed at Plainfield, Vt., May 30.
Mr. R. S. Billings, ordained at Shelburne, Mass., June 6.
Mr. Amory Tyler, ordained at Falmouth, Me., June 6.
Rev. A. G. Martin, installed at Ontario, Ia., June 26.
Rev. Henry Blake, installed at Belchertown, Mass., June 26.
Rev. Wm. B. Weed, installed at Norwalk, Ct., June 27.
Rev. Wm. B. Brown, installed at Newark, N. J., June 27.
Mr. Hugh M'Leod, ordained at Springfield, O., June 27.

THE

NEW ENGLANDER.

No. LII.

NOVEMBER, 1855.

ART. I.-THE RELATION OF THE ATONEMENT TO HOLINESS.

Concio ad Clerum, preached, by appointment of the General Association of Connecticut, at the Commencement in Yale College, July 24, 1855.

"WHOM GOD HATH SET FORTH TO BE A PROPITIATION THROUGH FAITH IN HIS BLOOD, TO DECLARE HIS RIGHTEOUSNESS FOR THE REMISSION OF SINS THAT ARE PAST, THROUGH THE FORBEARANCE OF GOD; TO DECLARE, I SAY, AT THIS TIME HIS RIGHTEOUSNESS; THAT HE MIGHT BE JUST, AND THE JUSTIFIER OF HIM WHICH Believeth in Jesus."ROM. iii, 25, 26.

"WHO HIS OWN SELF BORE OUR SINS IN HIS OWN BODY ON THE TREE, THAT WE, BEING DEAD TO SINS, SHOULD LIVE UNTO RIGHTEOUSNESS."-1 PETER ii, 24.

THE subject given me for this occasion by the General Association of Connecticut, is

THE RELATION OF THE ATONEMENT TO HOLINESS.

It has sometimes been said of late that the doctrine of the atonement, as held by ministers and churches denominated evangelical, is destitute of power and fruitfulness-that it exhausts itself in maintaining abstract and barren ideas of the divine justice, and has little influence to draw men from sin to

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holiness, and carry them forward in the course of goodness-little influence to reconcile them to God by winning them to loyalty toward him and sympathy with him. I have reason to think that it was with reference to this fact that the subject was given; and that the design of those who gave it was, not that should undertake to survey all parts of a subject so broad and general, but rather that I should discuss this particular relation of the atonement to holiness,-viz, its relation to the produc tion of holiness in men-the atonement as a recovering and sanctifying power.

I have selected, therefore, for a text two passages of the Sacred Scriptures, which declare the objects and the nature of the atonement.

Those objects, as thus declared, are two. First, to lay a satisfactory ground of forgiving and justifying-treating as if justthe repentant and believing sinner, (that God might be just, and the justifier of him who believeth in Jesus;) and secondly, to move men from sin to goodness, (that we, being dead to sins, should live unto righteousness.)

The second object will be the chief topic of this discourse; and the first will be brought into view, only because, and so far as, it bears on the second, or is necessary suitably to set forth the second. For the same reason the nature of the atonement, as indicated by the text, will be considered with brevity: since it is necessary for us to have in view what the atonement is, in order that we may see and set forth its sanctifying power.

It is well in stating the atonement to distinguish between the fact and the theory. The fact of the atonement is this: That Jesus Christ, God manifest in the flesh, by his life and his death, and especially by his death, has constituted a just ground of divine pardon for penitent and believing sinners-has done that, with which sinners, if repentant and loyal, may be justly pardoned, and without which, sinners, though repentant and loyal, cannot be justly pardoned. In this general statement of the fact of atonement, all who are properly denominated evangelical, agree. And this, it may be added, is all that is essential, as it respects the atonement, to real and trustworthy orthodoxy.

When we come to the statement of the theory or philosophy of the atonement-of how it is that the life and death of Christ renders it just for God to forgive the penitent and believing sinner-we find light indeed in the Scriptures, but not enough to secure as yet a uniform belief among those who honestly receive the Scriptures as the Word of God. Among the diverse theories on this point, that which seems to me most

accordant with the Scriptural testimony, and with those principles of ethics, government and reason, which the Scriptures imply and confirm, while most benign in its bearing on the minds and hearts of men, is that which has been substantially held in New England by our denomination for the last sixty or seventy years; viz, that the sacrifice of Christ renders God just in the pardon of the sins of the repentant, by being substituted for the remitted penalty, as an equivalent expression of the divine displeasure at sin, and thus of the divine regard for the law, which forbids sin; or, to go one step farther back, an equivalent expression of those divine attributes, particularly the divine justice, which dictated and found manifestation in the divine law and its penalty.

If I should venture upon any criticism on the manner in which this theory of atonement has been stated and advocated, I should say that it lays too exclusive stress on the death or sacrifice of Christ, and does not give its due place to his life of obedience to the law; which has been represented as a sinequa-non to the atonement, (as necessary to render Christ a fit person to make an atonement,) rather than a part of the atonement itself; at least such has been the representation since the time when the doctrine was relinquished, that the obedience of Christ takes the place of our lack of obedience; while he bears, by his sufferings, the punishment of our positive transgressions, which are imputed to him-a doctrine relinquished, because founded sometimes on an impossible transfer of moral acts and qualities, and always upon an unreal distinction between lack of obedience and positive transgression.

Surely, if the atonement be regarded in its broadest statement, as such a manifestation of God's regard for the law, such an honoring of the law by him, as renders it just and safe to pardon penitent transgressors of the law, then Christ's obedience to the law was an important part of it. For that obedience certainly contributes greatly to magnify the law, and make it honorable. The fact that God manifested himself in flesh, and, here among men, put himself under the law, and gave to it, amid great trials and strong temptations, a uniform, patient, perfect and loving obedience--this truly is a most impressive indication of his regard for the law, fitted to fill the minds of all with strong convictions of its sacredness in his sight.

It is true, however, that the sacred writers in setting forth the propitiatory work of Christ, lay the chief stress upon his death, his blood, his sufferings, his sacrifice. And very appropriately for they are the most signal and impressive expression of

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