tions; and most of all, that such impediments should have originated, and may still be found to exist, in the City of London.

The great and important privation the Jews thus experience, arising apparently from custom, and that a bad one, as capriciously and illegally excluding one class of his Majesty's subjects from a privilege afforded to all others, is the circumstance of the Corporation of the City of London refusing to grant its freedom to professed Jews, who are thus rendered incapable of keeping open shop in the City for retail of goods. This is not only a serious privation to a numerous and industrious class of individuals so excluded merely on account of difference of religious faith, but operates also to the detriment of the public, who lose the benefit of the more active competition which might otherwise in several trades be thus advantageously excited.

The more enlightened policy which has of late actuated the Corporation of London, will, there is every reason to expect, induce a revision of all such narrow and exclusive restrictions as may remain among their by-laws or regulations, and by rescinding them, give full scope to the energy of Trade, unshackled by any undue preference, interference, or controul, and claiming no other patronage than the allsufficient boon of public confidence as the reward of private honesty.

THE GRACE OF GOD EXTENDED TO ALL MANKIND.
(Adapted to the air of " LUTHER'S Hymn.")
GREAT God! and shall thy promis'd grace
Extend through all creation?

And wilt thou shew thy glorious face

To every tribe and nation?
Shall all the wide-extended isles

Enjoy the sunshine of thy smiles,
And pay thee adoration?

Yes! in thy changeless word we see

The prize to all awarded:

Gentile and Jew, and bond and free,

Shall find their names recorded.

Earth's farthest sons-the East, the West,
Like Abraham's seed, shall sink to rest,
With heav'nly joys rewarded.

Brighton.

CHRIST ONE WITH GOD.

[From a Sermon under this title " preached in George's Meeting, Exeter, on Wednesday, July 18, 1827, before the Western Unitarian Society, and published at their request. By J. G. Robberds, Minister of Cross-Street Chapel, Manchester." 12mo. We extract this valuable passage in order to recommend more effectually to our readers the discourse from which it is taken-the whole of which is a beautiful specimen of judicious, candid and persuasive controversial preaching.] "It will be admitted that, whatever may be the natural inequality of two Beings, yet if one is capable of being made the agent of the other, and receives for that purpose the requisite communications of power and knowledge from the other, there may subsist between them the most entire unity of will, action, disposition and affection, with respect to the business in which the agent is employed, or the persons to whom he is sent. In this case, whatever the agent, in the execution of his commission, does or promises, it is one and the same thing as if it were done or promised by the Being who gave him his authority.

"But if Jesus Christ, as is expressly declared, either by himself or by his disciples and apostles concerning him, never sought his own will, but the will of his Father-if he did no works but such as he had been authorized to perform, and spoke no words but such as he had been commanded to speak-if he had a constant view to the great business on which he was sent, and was uniformly moved by the tenderest compassion for those whom he came to help and to saveif all his wishes, and thoughts, and powers, were uniformly directed to the accomplishment of the purpose for which he had received his high commission and authority, and if all his promises were made with a perfect consciousness of ability derived from his God and Father to fulfil them-surely, he might well say, in reference to the security that might be felt in his promises, I and the Father are one.' ? What I do, the Father doeth; what I command, the Father commandeth; what I promise, the Father promiseth.'

"Jesus and the Father were ONE, in the purpose of the work which the Father gave him to do-ONE, in will. They were ONE, in all the kind and merciful exertions of power by which his commission was attested-ONE, in action. They were ONE, in every appeal to the hearts and understandings of men, through the gospel which Jesus preached

-ONE, in affection for the souls of men. They were ONE, in readiness to receive all who should turn unto Jesus, that by him they might come unto everlasting life-ONE, in their dispositions toward the penitent.

"It was a perfect unity of intention, operation, benevolence, compassion, and mercy, between the original Designer and the agent chosen by Him-between the Sender and the sent-between the Creator and the creature whom he sanctified and fitted for his office-between the Eternal God, and the pure, perfect, spotless, and glorious man, Jesus Christ.

"Such is the answer which the Scriptures appear to me to give, when the question is asked, Of what kind are we to understand that unity to be, which, in the text, Jesus claims with the Father?'

"But can this answer be confirmed by passages in which a similar phraseology occurs?' I think it can. We meet, however, with a similar phraseology in two passages only in the New Testament. One of them is in John xvii. 20— 23, where we find these words of Jesus: Nor do I pray for these alone, but for those also who shall believe in me through their words; that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us that the world may believe that thou hast sent me. And the glory which thou hast given me, I have given them, that they may be one as we are one: I in them, and thou in me, that they may be perfected in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.'

"Here our Lord prays that the same unity may subsist among all his disciples, nay more, between them and God through him, which subsisted between God and himself. What could this be but a unity of design, co-operation, affection and happiness?

He that planteth

"The other passage is 1 Cor. iii. 8. and he that watereth, are one.' The Apostle is speaking of different ministers in the service of Christ, and can mean no other unity than that of design and co-operation. They have all one object; and in effect, one work. It is one and the same business which they are carrying on.

"The analogy of Scriptural phraseology seems, therefore, to give additional confirmation to the conclusion before drawn from the Scriptural representation of the relation between God and Jesus Christ-viz. that the only unity

which Jesus claims with God, is a unity of will, action, affection, and, in a word, of faithfulness to all the purposes and all the promises of which Jesus was made the minister and mediator.

"To complete our inquiries into the doctrinal meaning of the text, it seems to me that we have now only to examine how far the connexion in which we find the words, admits such a sense as we have drawn from considerations founded on other passages of the Scriptures.

"Such a sense appears to me not only admitted, but required by the connexion. Jesus is asserting the everlasting security of those who hear and follow him. My sheep hear my voice, and I know them, and they follow me: and I give unto them everlasting life; and they shall never perish, neither shall any man pluck them out of my hand.' Had our Lord stopped here, we would have had to learn from other parts of his discourses whether he claimed an original or a derived authority to make good his assertion. But he goes on, My Father who gave them to me, is greater than all; and no man is able to pluck them out of my Father's hand.' Here we see that it is the Father's power which Jesus makes the foundation of the security that he promises. My sheep are safe in my hand, because they are committed to me by the Father, who is greater than all. They cannot be taken from my hand, because they cannot be taken from His. Being given unto me by the Father, together with power to bestow upon them everlasting life, they are in my hand as secure as in His-they are, in fact, in His.' How naturally and truly might our Lord say after this, 'I and the Father are one'! The word literally means one thing; and at once directs our thoughts to that entire unity of purpose and of power-power communicated by the Father, and exercised by the Son-which made it one and the same thing to be in the hand of the Son that it was to be in the hand of the Father.

"The doctrine of the text is thus found to class it with all those passages which are the foundation of our hope and trust in Jesus, by asserting the complete authority and unerring wisdom with which he acted and spoke in the discharge of his commission. They class it, as appears to me, with those which assure us that the Word was God'—that he who hath seen Jesus, that is, mentally seen him, been instructed and enlightened by him, hath seen the Father' —that to Jesus 'the Spirit was given without measure’—

that 'in him dwelleth all the fulness of the Godhead bodily that he is the brightness of his Father's glory and the express image of his person.'

"All such passages appear to me to join with the text in assuring us-not that Jesus is the Father, or that the Son of God is God, or that the image is that which it represents-but that we may safely yield ourselves to the direction of Jesus; that to hear him is to hear Him who sent him; and that to obey him is the same, in the consequent security of our hold on everlasting life, as to obey God. For our obedience, for our confidence and hope, for our salvation unto everlasting life, Jesus and the Father are one. To commit ourselves into the hands of Jesus, to hear, and follow, and delight in him, is, in effect, to commit ourselves into the hand of his Father-it is to commit ourselves to unchangeable goodness and almighty power, from the protection of which, no man can force us."

RAVINGS OF INTOLERANCE,

THE political Ishmael of the day, Cobbett, has turned his hard hand against the Quakers. His malignant abuse has been long harmless; it defies all answer, and it needs none. We quote the following passage from a late Register, to shew to what lengths a blind hatred will carry a man. Some apology would be necessary to our readers for inserting such language in our pages, if there were not an obvious use in the record of all instances of bigotry, and if, particu larly, it were not an act of duty to the public to expose before them in his own dress, an ever active writer, who pretends to a clearer view than others of the moral and social influence of different systems of religion, and who boasts of being the apostle of liberty.

"The Quakers, who are almost exclusively the makers of paper money, publish every year, in the fulness of their cool impudence, a statement of what they call their SUFFERINGS;' that is to say, a statement of the amount which they pay for tithes, for exemption from militia service, and from being excused from other civil duties. These payments they call sufferings for their dear Lord's sake. Their dear Lord, has, I believe, a very dark-coloured face. But what monstrous impudence is this! Here are a set of buttonless and unbaptized blackguards, who scoff at all the sacraments and every thing else, some one or other of which, every one