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NOEL ON THE CORN LAWS.-A Correspondent of The Record Newspaper has recently complained of the stigma cast by the Hon. and Rev. Baptist W. Noel in affixing certain texts of Scripture to his pamphlet on the Corn Law question: for instance" The righteous considereth the cause of the poor, but the wicked regardeth not to know it." In answer to this appeal Mr. Noel thus writes:-" I never for a moment thought of applying those passages of the Word of God placed in the title-page of my pamphlet to those who advocate the maintenance of the Cornlaws. I employed them most seriously and reverentially, according to their true meaning, to show, that on a question so directly and so vitally affecting the interests of the poor, I, as a Christian minister, was called to read, think, and write. Neither did I in that pamphlet ascribe our distress to the Corn-laws, but simply proposed their alteration as a means of alleviating it. Subsequent reading and reflection have only confirmed my conviction of the soundness of the principles for which I then contended, and have strengthened my expectation that they will eventually prevail; but I never meant to deny, nor have I denied, in fact, that there are to be found among the advocates of those laws which I impugn, men who are superior to myself in wisdom, in humanity, and in every social virtue."

A DISCOVERY.-The Rev. W. Dodsworth maintains, that the secret of Mr. Sibthorp's conversion to Romanism is to be found in his being thrown into the Low Church or Evangelical "School of religion." In a Letter to Mr. Sibthorp, Mr. Dodsworth thus writes: "I remember you an ardent, devoted minister, zealously preaching (so called) Low Church doctrines, a great favourite with Dissenters, and an eloquent speaker at Bible Societies. In a later period of your Protestant life you became the colleague of Mr. Baptist Noel in the ministry of St. John's Chapel, Bedford Row. Why do I recall these incidents in your religious history? Not, Í am sure you will believe, that I may remind you of anything personally offensive to you, but because a knowledge of these facts is essential in order to show the nature of your transition from Protestantism to Romanism, and because these circumstances will, in the minds of many persons, afford the best explanation of the change. It is nothing new to say, that one extreme leads to another, or that the way to Rome is through Geneva." Let evangelical Clergymen and Evangelical laymen hear this "Daniel come to judgment;" it is they not the Puseyites-who are approaching Popery!

CURIOUS FORGERY.-It appears, that a person lately introduced himself as a Candidate for the Ministerial Office among a Dissenting congregation in Dorset. His hearers were delighted with his talents as a preacher; and he produced a satisfactory testimonial from a Church, which he said he had just left. On inquiry this document turns out to be a forgery, and the preacher a consummate impostor.(Patriot, March 3.)

SANCTITY, AUSTERITY AND LEARNING, THREE CLOAKS OF HERESIARCHS.-The rule of manners which Marcion presented to his followers was excessively austere, containing an express prohibition of wedlock, of the use of wine, flesh, and all the external comforts of life. Notwithstanding the rigour, of this severe discipline, great numbers embraced the doctrines of Marcion. Bardesanes, native of Edessa, was a man of a very acute genius, and acquired a shining reputation by his writings. Valentine was eminently distinguished from all his brethren by the extent of his fame and the multitude of his followers. Montanus added to the laws of the Gospel many austere decisions, inculcated the necessity of multiplying fasts, and condemned all care of the body. Manes, or Manichæus, was by birth a Persian; his genius was vigorous and sublime, but redundant and ungoverned. Many were deceived by the eloquence of this enthusiast, by the gravity of his countenance, and the innocency and simplicity of his manners. He divided his disciples into two classes; the perfect, or the elect; and the imperfect, or the hearers. The elect were obliged to a rigorous and entire abstinence from flesh, eggs, milk, fish, wine, &c., and to live in a state of the sharpest penury, nourishing their shrivelled and emaciated bodies with bread, herbs, pulse, and melons. The sect of the Hieracites was formed in Egypt by Hierar, distinguished eminently by his extensive learning and venerable air of sanctity and virtue.-Moshiem's Eccles. Hist, vol i. pp. 177, 179, 185, 193, 240, 245, 246.

LUCILLA; or, The reading of the Bible. By ADOLPHE MONOD. Translated from the French. pp. 320. cl. bds.

Religious Tract Society.

THIS work was indeed richly worth translating and republishing in our own language and land. It is a most excellent compendium of answers to the objectors against the Bible, especially in modern times. The first half is written in the form of conversations, and is devoted to the consideration of the inspiration of the Scriptures,-being a dialogue with an infidel mind; the second half appears in the shape of letters, and relates to the interpretation of the Scriptures,-being a correspendence with a mind given to implicit reception of the statements of the Romish Church respecting Scripture, in lieu of a personal search into Holy Writ and an individual decision and judgment upon its disclosures. Thus the Book of God is here vindicated against the Infidel, who rejects it, and the Romanist, who hides it from the independent in quirer. It is not needful to compare the two branches of the Volume; in both parts it is full of overpowering argument, and shows a mind of very superior order. And in truth we know not which portion is the more opportune; for error of both classes is rife and active. In the metropolis, for instance, just now, some wretched quibbler busies himself in writing upon the walls-" Did God make himself?" And thus men are to be accustomed to sport with the deepest thoughts and feelings that can occupy a human spirit, and, if possible, are to be persuaded to endure the absurd notion, that man is not called upon to receive any principle, that cannot be demonstrated in mathematical-—or we might say, arithmetical form.

We cannot part with this book, without making one extract, selected quite at random :

"A thing may be so clearly demonstrated, that it cannot be doubted; and yet it may give rise to questions which cannot be solved. The reason is plain. To know is one thing; thoroughly to understand is another. We may know, we may be fully convinced of a thing, of which we can neither discover the how nor the why. Examples abound in every branch of human science. In natural history, we know that a grain of wheat, placed in the ground, germinates, grows, and produces an ear. But if you were asked how this takes place, could you tell? Suppose that a man who had no idea of the generation of plants, should hear you speak of it for the first time, what questions, what difficulties, what pretended impossibilities he would suggest! To all this you would be obliged to reply, in your turn, I do not know and yet you would not for a moment doubt that the ear was produced by the grain of wheat. With you, then, as with me, difficulty is not doubt. In philosophy, I will; and my arm rises.

An immaterial substance communicates motion to matter. How can you account for this? I know not, yet I do not doubt Mathematical science itself will furnish examples, with which you are better acquainted than I am. You demonstrate that the asymptote continually approaches the parabola, without their ever being able to meet. Again, you demonstrate that the earth, in its evolutions round the sun, arrived at the point where the shortest distance separates it from that luminary, and consequently where the force of attraction attains its greatest power, suddenly flies off, as by an inconceivable caprice, at the moment when it seems about to precipitate itself therein; and that three months after, by a contrary caprice, it draws near to the sun,which one would imagine it was on the point of abandoning for ever? Who can account for this? But who can doubt it? Well, sir, the difficulties that we meet with in every other science, we must not be surprised to find in religion, which is the highest among them. We cannot explain a blade of grass, and yet we are astonished that we cannot explain God! It may be clearly proved to me, that the Christian religion comes from Him, without my being able to comprehend why He has not hitherto conferred its blessings upon every nation. It may be clearly proved to me, that Jesus Christ is at once God and man, without my being able to comprehend how the Divine and human natures are united in His person. It may be clearly proved to me, that eternal punishment exists, without my being able perfectly to understand its necessity."

MARRIAGE: A Poem, in four Cantos. By the Rev. HENRY EDWARDS. pp. 81. Price 2s. 6d.

Houlston and Stoneman, Paternoster-row.

THIS Poem the author dedicates to his bride elect; and we suppose, it would be a very acceptable gift. He sings the praises of wedded love with right warm enthusiasm, and pays due honour to the gentler sex. Indeed we doubt if he does not go a hair's breadth too far, (only that the poet ever spurns the light and timid rein,) when he is speaking of the first human pair; these he describes

"Both bad alike, Eve only first in time."

One thing, however, is certain: the whole strain of the work is pure and exalted in sentiment, and refined in feeling, and weeded of sentimental compliment. Sense and thought have been more minded than ryhthm; but there are some passages, which in that respect would do credit to a great name. We like the poem much, and trust it may be followed by something else. A poet's second work is often like an author's second edition-the best of all; the defects and roughnesses of the first have disappeared, and he has not quite reached the point, where success is sufficient to make careless,

1842. March 1.

9.

11.

13.

16.

Dictionary of Dates.

The Marquis of Hertford died. Age 64. He was the third Marquis, and is succeeded by his son, Richard, born Feb. 22, 1800.

In the course of a discussion in the House of Commons on the subject of Prison Discipline, Lord John Russell stated, that he was averse to the unlimited admission of the ministers of all religious denominations to visit prisoners, except under the magistrates' authority and regulations. He thought "it would be improper and indiscreet, to open the doors of the prisons to the various controversies, to which fanaticism had given rise.'

News arrived in England of the assassination of the British Envoy, Sir William M'Naghten, on the twenty-fifth of December, by the leader of the Affghan rebels, Akhbar Khan, son of Dost Mohammed; by whom he was invited to a conference on terms of peace, and then openly shot, and his escort and wife taken prisoners.

Sir Robert Peel made his Financial statement in the House of Commons, and proposed a large reduction in most of the Import Duties, and an Income Tax of three per cent on all Incomes, unless they were under £150 a year.

George Lucas, of Sion Gardens, Aldermanbury, murdered his three children, and afterwards himself. Supposed cause, depression of spirits from want of employment, though he was able to support his family decently by taking lodgers.

A Bill for legalising a marriage with the sister of one's deceased husband or wife, was rejected in the House of Commons in the first stage there being

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Majority

Great numbers of persons left London for the day, alarmed by the rumour (which had been in circulation for several days,) of a prophecy that the metropolis would this day be swallowed up by an earthquake. The Duke of Norfolk died. Age 76. He was the twelfth Duke, and is succeeded by his son, Henry Charles, born August 12, 1791. 20. The Earl of Munster, son of William IV, committed suicide by shooting himself. Age 48. Supposed cause, irritation at not receiving the appointment of Governor-General of India, in the affairs of which country he took great interest.

21.

The Telegraph, a fine fast-sailing steamer, plying between Glasgow and Greenock, exploded at Helensburgh, through a deficiency of the supply of water in the boiler. Eighteen persons were killed upon the spot.

THE

EVANGELICAL REGISTER.

MAY, 1842.

ON ELECTION.

AN ESSAY, BY THE REV. HENRY EDWARDS.

(Author of "Piety and Intellect, relatively estimated.")

THE doctrine of predestination has always met with much opposition from the wise, and the disputers of this world. It is, however, clearly founded in revelation; and therefore, although we should not be able to remove every difficulty, or to answer every question that relates to it, we ought to receive it as truth, with profound submission. It is truly wise and reasonable, in imperfect and erring creatures, to submit to the decision of the infallible Author of all truth. For those who are thus disposed, a short view of this doctrine shall now be given.

The doctrine of election is founded upon the character of God, as sovereign over all His creatures. His sovereignty means His infinite and absolute right to dispose of His creatures and their actions, agreeably to His own will. It is that essential prerogative, which He possesses, as the Creator and Governor of the world, to "do according to His will in the armies of heaven and among the inhabitants of earth;" without being accountable to, or controuled by any; to "work, and none to let; and to let, and none to work." This, all will readily allow, is ascribed to God in the Scriptures. The Deity, having created His other works, "formed man after His own image," in a state of perfect purity and happiness. But man, by transgressing the will of his Creator, lost the Divine favour, and subjected himself and all his natural posterity to the Divine displeasure. As God was infinitely perfect in knowledge, He knew that Adam would fall, and that such would be the effects of his transgression. Why God interdicted the eating of the fruit of the tree of knowledge, under the forfeiture of His favour,-why He connected all mankind with Adam, when He foreknew that both he and they would fall into sin and misery,-and why He permitted this, since His power might have prevented it, are questions which have repeatedly been urged, as objections to the justice and goodness of the Divine procedure; but such objections are nothing else but reasoning against matters of fact. It is sufficient for us to know, that thus the Scriptures reveal the Deity to have acted, and that it is the right of the great Sovereign of all, to do as He pleases, without being called to account by ignorant erring creatures. That it was His all-wise good pleasure, is the only true and satisfactory reason which can be assigned for these dispensations; and when we consider His sovereignty over all, together with His infinite attributes, it ought to dispel every murmur, and silence every objection. For "shall not the Judge of all do right?" although He should conceal from us the reasons of His conduct, yet at the same time, we see that many wise and gracious ends have been answered by God's permitting the introduction of sin amongst His creatures. He has taken occasion from this, to display, in His unsearchable wisdom, His character in a way far transcending the conceptions of men and angels; to reveal Himself as "the Lord, merciful and gracious, forgiving iniquity;" and, through the obedience of the second Adam, "the Lord from heaven," to exalt His own glory, and to bring the guilty to higher happiness than they lost by the fall. Divine mercy and grace must have otherwise been entirely hidden from our eyes; for mercy knows no object but the miserable, nor grace any but the unworthy. And if such is the case

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at present, what may we not conclude, respecting the final administration of God's government of the world? If such benign results are already recognised in time, what may we not expect to be disclosed in eternity?

Mankind, sinful and guilty by their apostacy, must have remained for ever miserable, under the wrath of a holy God, if mercy and free favour had not interposed for their salvation. None could have atoned for sin to his offended Creator. All the knowledge of the human mind could not have discovered a way of relief. To appease the Deity, reason might have asked, "Wherewithal shall I appear before the Lord? will the Lord be pleased with thousands of rams, or ten thousand rivers of oil? will He accept of my first-born for my transgression, the fruit of my body for the sin of my soul?" But reason could have returned no answer to these interesting inquiries, nor suggest any method of appeasing God, and obtaining His forgiveness. It might inculcate the necessity of works of righteousness, as the condition of acceptance and happiness; but from the case of the Jews, who went about to establish their own righteousness, we may rest assured that it could not have been obtained by this means; for the Jews did not obtain what they sought. From the whole of revelation indeed, we see, that none of the human race ever obtained life by his own obedience.

Some, who have even the benefit of revelation, maintain, that the moral law is too strict and holy for fallen man to obey; and, in condescension to his weakness and infirmities, that God has abrogated it by the mediation of Christ, and brought in a new remedial law less strict, dispensing with perfect obedience, accepting in its stead, sincere, though imperfect obedience. This is a doctrine, which, though it may seem to wear the face of kindness to men, will, I doubt not, be abhorred by every one who knows the true grace of God; it being fraught with dishonour both to God and His Christ, who expressly affirms the opposite of this sentiment, viz: that He 66 came not to destroy the law and the prophets, but to fulfil"-(Matt. v. 17-20). Now the law here meant is, that law which forbids covetousness, and every impure desire-(compare verses 27, 28, with Romans vii. 7). That law, which requires perfect love to God and man-(Mark xii. 28–33). That law, by the "deeds of which, no flesh shall be justified-(Romans iii. 20. Gal. iii. 11). That law, which curses " every one who continueth not in all things written in the Book thereof to do them." That law, from the curse of which Christ alone hath redeemed those who are of faith, and so "blessed with faithful Abraham." Had God been pleased to punish men as they deserved, which He might have done without any impeachment of His character, will any venture to say, that a single soul would have been saved? Alas! alas! not one. Now, in this wretched, helpless state, comes in with real lustre, the rescue and relief of sovereign, free grace. God, who is infinitely perfect, and acts in all things with consummate wisdom, goodness, and justice, proposed some grand and noble design in all He determined to do; He proposed an end worthy of Himself, viz: His own glory-(Romans xi., at the close). This end God will assuredly secure; for He has ability to effect it. pursuance thereof, He purposed to save some of Adam's race, on whom to manifest the exceeding riches of His grace, in His kindness towards them, and to leave others to be punished for their sins; for the awful illustration of His justice and hatred of iniquity. Those whom He determined to save, He elected in Christ Jesus, who is the Head of the elect, whose death He ordained for the expiation of their sins-(Romans viii. 32-34; compared with 1 Peter i. 19, 20),-and whose resurrection should be for their justification,-His exaltation and intercession in heaven, for their preservation to eternal life and glory—(Romans iv. 25; chap. viii. 34; John xvii. 9). Thus, sovereign, free grace, in man's extremity of wretchedness, bursts upon our view, for the salvation of such as would otherwise have perished without remedy.

In

Some, who allow an election, maintain that it is not eternal, but in time; that it is not of individual persons, but of societies and nations; that it is not absolute, but upon the condition of foreseen faith and good works; and that those who are thus elected may perish for ever. In opposition to this, the Scriptures show, that there is an eternal, personal, unconditional election, and that those who are elected shall as assuredly obtain the life to which they are chosen, as the Holy Scriptures reveal it. On each of these points I shall say a few things.

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