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2. It is no part of the doctrine of election, that Christ died exclusively for the elect.'

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This also is evasively stated; for the preacher's object is to show, that the doctrine of particular redemption is not true. No one believes that redemption is election. But Mr. Spring has himself elsewhere said, in opposition to his own argument in this place, "that to election must be traced the gift of a Saviour-the descent of the Holy Ghost-the offer of mercyand the existence of the Church." He hath himself taught, that the elect are, exclusively, "the stipulated reward of Christ's death."

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3. It is no part of the doctrine of election, that the elect will be saved, let them do what they will.'

Under this evasive title, the preacher only shows the necessity of sanctification; and yet he will not deny.-1. That the elect shall certainly be saved.-2. That they are made, by grace, willing to do good.-3. That they, in fact, do what they will.

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4. It is no part of the doctrine of election, that the non-elect will not be saved, if they do as well as they can.'

Is it intended, under this evasive proposition, to insinuate, that it is a part of the doctrine of election, that the non-elect shall be saved if they do as well as they can? An election of the non-elect? It is a novel idea in theology.

5. It is no part of the doctrine of election, that the non-elect cannot comply with the terms of the gospel.'

When we came to this last article, we read it with mingled emotions of compassion and mortification. We read it over and over again. We were somewhat surprised, notwithstanding the specimens of crude ideas with which we were previously furnished, that Mr. Spring should rise up, in the name of God, to declare to his fellow-men such a sentiment as this. We thought we heard him saying, My non-elect brethren, your inability is no part of God's electing love." Wonderful discovery! Man's wickedness is no part of God's saving grace. We read on, however, and soon found this inability totally disappearing; and lo! the non-elect, unsanctified as they are, appear before us, as capable of doing good as of doing evil. But

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let us give his own words: they will show his style of writing and of reasoning, even if they do not prove that it is a part of the doctrine of election, that the non-elect can keep perfectly the commandments of God. We have not room for the whole paragraph; but we will state the argument.

"Our Saviour says, "No man can come to me except the Father which hath sent me draw him." His idea doubtless is, that men cannot come to Him, because they are unwilling to come; for He had just said, " And ye will not come unto me that ye might have life." He supposes that mere unwillingness renders it impossible for them to come.-While, therefore, it is proper to say, that men cannot do what they are unwilling to do, it is also proper to say, that they can do what they are willing to do.-Hence it is no perversion to say, that a sinful man can become holy, or that the nonelect can comply with the terms of the gospel. Their unwillingness lays them under no natural inability-they are as capable of doing right as of doing wrong' pp. 8, 9.

This argument, whatever may be the intermediate steps, certainly leads to a conclusion very opposite to the premises. The premises are the words of our Saviour, "no man can come unto me except the Father draw him :" the conclusion is in the words of Mr. Spring-" they (all men) are as capable of doing right, as of doing wrong." This looks to us very much like a contradiction. But let us see how the parts of the argument cohere. Christ "supposes that mere unwillingness renders it impossible for them to come :" ergo, "their unwillingness lays them under no natural inability." "It neither picks their pockets, nor breaks their legs." Again, "It is proper to say, that men cannot do what they are unwilling to do;" ergo, it is proper to say the very contrary-" it is no perversion to say, the non-elect can comply with the terms of the gospel." Such are the intermediate parts of this great argument, illustrated indeed by the happy ideas of an honest knave and a temperate drunkard. "It is no perversion of language to say, that a knave can be honest, or that a drunkard can be temperate,❞—both together, at one and the same time!

We avoid, for the present, entering into any doctrinal discussion of this important theological question; and have only

to add, that reasonings, similar to those of the Rev. Author of the Sermon on election, are not likely to make us relinquish our ancient creed, that man, "by his fall into a state of sin, hath wholly lost all ability of will to do any spiritual good accompanying salvation." Seeing that our Saviour taught us that the natural man “will not come unto him ;" and, again, that “ no man can come to Him," without divine grace; we will continue to believe that the sinner is both indisposed and disabled; yea, that "the carnal mind is not subject to the law of God, neither indeed can be:" we will continue to reject, as words either without meaning, or absolutely expressive of a false idea, a natural ability to do good, which never in fact does any good, and which, indeed, cannot either will or do any thing acceptable to God.

Upon the whole, the Sermon under review, with the exception of a few pages of orthodox doctrine under the 2d head, is a curious tissue of contradictory maxims-of truth and error. It is obviously the work of a theologian not much beyond his noviciate, hasty, zealous, and adventurous. We commend the zeal, while we chasten the imprudence. As we love the man, and see in him many qualities which may be rendered very useful to the Church, we pray sincerely that he may be directed, in time to come, to take his stand only on one side of important evangelical doctrines. We love him, too, disinterestedly; for we are not conscious that his interest is actually identified with our own; and we are anxious that, notwithstanding the crudeness of his early productions, he may yet live to inculcate a sound and consistent system of religion. He informs us himself, that he has ample natural ability to do every thing that is good; and we conclude with the advice, that he would speedily possess himself of inclination to be, whensoever hereafter he mounts the pulpit, always in the right, and never in the wrong.

Heligious Intelligence.

[We had contemplated the preparation of a Summary of Religious Intelligence, for the present Number, as an introduction to this department of the work; but the London "Missionary Register," for January, contains a very valuable Article, suited to our purpose. We now present a part of it to our readers, with a few alterations; and shall complete it in our next. In future, a larger proportion of our pages will be filled with interesting Religious Intelligence.]

Alphabetical List of Protestant Missionary Stations and Missionaries throughout the World.

AFRICANER'S KRAAL,

The Society possesses a building, called the In South Africa-near the Great River-Kuttra, where Abdool resides, and where wor about 550 miles from Cape Town-the resi- ship is held. Schools are opened in the Kutdence of the Chief Africaner.

LONDON MISSIONARY SOCIETY.-1815.
E. Ebner.
AGRA.

A large city in India, on the banks of the
Jumna, nearly 800 miles N. W. of Calcutta,
now in a ruinous state; inhabited chiefly by

Hindoos and Mahomedans.
BAPTIST MISSIONARY SOCIETY-1811.

Messrs. Peacock and M'Intosh.

The Missionaries have a European School, which nearly enables them to support their families, and thus to establish gratuitous Schools among the Natives. One of these is supported by a Christian Lady. Several persons have been baptized.

tra, and in three other places. Two Native Converts, Burruckut Ullah, (Blessing of God,) and Molwee Munsoor, (the Helped,) assist at Agra.

Some pious and intelligent European Residents countenance and direct these labours.

ALLAHABAD.

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A city of India-at the junction of the rivers Ganges and Jumna-about 490 miles W. N. W. from Calcutta-population about 90,000 -resorted to annually by Hindoo Devotees, on account of the junction of the rivers; many of whom are drowned, by suffering themselves to be conducted to the middle of the stream, where they sink with pots of

earth tied to their feet.

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BAPTIST MISSIONARY SOCIETY.-1814.
N. Kerr. Kureem, Native.
The Gospel seems rather welcomed here,
than repelled.

AMBOYNA.

from Calcutta, and near the S. W. point of the Island of Ceram—the greater number of the inhabitants Mahomedans-population about 45,000, including about 17,000 Protestant Christians, in consequence of the Dutch having possessed the island: some estimate these at 20,000: they had neither Ministers nor Schoolmasters. The island is now re

CHURCH MISSIONARY SOCIETY. In 1813, under the kind direction of the Rev Daniel Corrie, the Company's Chaplain at this Station, Abdool Messeeb, (Servant of Christ,) a converted Mussulman, became a Reader of the Scriptures, and Superintendant of Schools. He is assisted by his nephew, Inayut Messeeb In Insular India-about 3230 miles S. E. (Gift of Christ,) and Nuwazish Messeeh, (Kindness of Christ.) Abdool's labours have excited great attention and inquiry; and, in various cases, have been eminently blessed of God The loss of Mr. Corrie's counsel and encouragement has been much felt by Abdool-even the best of the Native Christians depending much on the countenance and guidance of their European Friends. In order to awaken attention, and conciliate the Natives, Abdool ad-stored to the Dutch, who have granted their ministers medicine gratuitously to the poor protection to the Missionaries employed He bas done this with much success, several therein. hundreds having received relief in different disorders. Several of these patients have departed in the Faith; as Abdool takes occasion, from their bodily complaints, to lead them to the Great Physician. Other Native Converts have lately died in peace.

BAPTIST SOCIETY.-1814.
Jabez Carey.

Early in 1814, Mr. Jabez Carey left Calcutta
for this island. He was sent, by the British
Government, in compliance with the desire of
Mr. Martin, the Resident of Amboyna, for-.

1814.

John Mitchell, John Dickson.

merly a Student under Dr. Carey, in the Col. EDINBURGH MISSIONARY SOCIETY. tege of Fort William. Mr. Trowt has joined Mr. Carey. The Resident has established a Central School at the Capital, on the British system. Five or six islands will be benefited thereby.

LONDON MISSIONARY SOCIETY-1814
Joseph Kam.

AMERICA (NORTH.)

Various attempts have been made, in later years, to evangelize the Indians in or near the territories of the United States, by the Scottish Society for Propagating Christian Knowledge, the New York Missionary Society, the American Presbyterian General Assembly, the Western Missionary Society, and others. The Rev. John Sergeant, the Rev. David Brainerd, and other Missionaries, greatly distinguished themselves by their labours among the Iodians.

ANTIGUA.

An island in the West-Indies. The late
Nathaniel Gilbert, Esq. of this Island, stren-

A printing-press is established, at which an Edition of the Psalms, in Turkish, has been printed. The Tartar New Testament printed at Karass, with Tartar Tracts, are widely dispersed by means of Persian Merchants, who carry them, as they will the Persian Scriptures and Tracts when ready, to Derbent, Shirvan, Ispahan, &c.

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HARBOUR ISLAND AND ABACE.

Roger Moore.

LONG ISLAND.
Michael Head.

uously exerted himself in promoting the By the last Returns, there were 1134 Members. cause of Religion.

UNITED BRETHREN-1756.
The Stations are, at ST. JOHN'S, GRACE-
BAY, and GRACEHILL.
Cha. Fred. Richter, Joseph Newby,
James Light,
W. F. Sautter,
C. F. Stobwasser.

The labours of the Brethren among the Ne

groes continue to be prospered.

WESLEYAN METHODISTS.-1786. Sam. P. Woolley,

Jonathan Raynar, John D. Allen, Moses Raynar. "True piety," says the last Report, "increases. The comforts resulting from a life devoted to God are happily experienced by many

Many have cast in their lot among us, in the country; but, in St. John's, comparatively few, though the congregations are very large. However, we trust we shall see better days in St. John's." The last return was 3177 persons in connexion with the Society

CHURCH MISSIONARY SOCIETY.
Mr William Dawes, formerly a Member of
the Committee, has exerted himself, during
several years' residence in Antigua. in promot-
ing education, particularly at English Harbour.
ASTRACHAN.

A city in Russian Tartary, situated on the
Caspian Sea, distinguished for its extensive

commerce.

BALASORE.

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WESLEYAN METHODISTS.
William Westerman.

An alarming insurrection lately broke out in Barbadoes, which was suppressed with the loss of many lives. A futile attempt was made to connect this insurrection with Missionary exertions; but it is a fact, that deserves the notice of even the mere politician of this

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