Northern Times. — Liverpool, Merseyside, England, 1857-12-11 00:00:00

TO THE REV. CANNON STOWELL CIIAPLI.IN TO TIIE EMU sinnurr OF CHESHIRE. '-`RAv. Sir,—l have read part of your Assize Sermon, preached at tte Cathedral in this city on Thursday last, as published in the Chester Chronicle of Saturday last. I am there informed that your text was " Horour all men." You introduced your subject by pointing out that, through out the volume of Holy Writ were to be found sentiments and sentences evidently originating from God himself. The sentiment and sentence of the text was one of those eman ating from the Creator. The idea was beyond the mind of men or angels. The sentiment of the text made it incumbent on us to honour man as man, however morally debased our fellow men might have become; st ill, like blood with our own circulated in their veins, and their souls had been formed after the image of Him who had also created us. All men had naturally the same passions, and the same means of redemption were open to all—the same God had created all men, and would judge all men; therefore, if God said, honour ail men, who dare despise his fellow, be he ever iso degraded or debased, the trembling culprit was not to be treated cruelly as though ha were hopelessly lost; but it must be remembered, that although the palace was ruined, still we must respect those ruins, even as a fallen monarch commands our respect, though he be a captive. So far, most excellent. I never make foolish distinction between my fellow men, because the Creator made no distinction in the material forming the body of the only man ever created. All men who do make foolish distinctions are unwise men, to say the least of them. Am not I, therefore, justified in saying that there are a vast number of unwise men in England ? Pride is the curse of this country. Monster pride first entered the human heart in Paradise. One of the fallen ones, who kept not his first estate, told the mother of mankind, if she would partake of the fruit of a certain free, she would become as gods, to know good and evil. The woman, too much like many of her daughters of our day , anxious to become great, did as the fallen one requested her to do, regardless of consequences. Rivers of human blood have le en shed, from the blood of righteous Abel to the last drop now shed in India,•in consequence of monster p . ride. You say, " Whe dare despise his fellow, be he ever so degraded or debased ?" I say, Thousands of professing Christians do so in England; if I dare speak to some of such they would think me mad, and perhaps would put me under the protection of a police-officer. There are thousands of hypocrites in this country who profess Christianity for worldly advantages. I would much rather have the Christianity of heathen Rome than I ' , would have the Christianity of many of the people of England. A late Emperor of Rome reflected every even ing on the use which he had made during the day of his opportunities of doing good ; and being unable one evening to remember any act of kindness performed during the past day, he exclaimed to those about him—Friends, I have lost a day. Now, I ask you, how many Christians (falsely so called) are put to shame by this exclamation of the heathen Emperor. During his short reign, this man showed the most remarkable sense of the value of human life. When he accepted the office of Chief Pontiff, he declared that he took it in order to keep his hands free from human blood, and often said that he would rather die himself than cause the death of others. Here is a pattern for despots, tyrants, and falsely called Christians of Europe, who are always thirsting for human blood. Again, whe❑ Paul, the greatest apostle of the Gentiles, was brought before Agrippa, he was permitted to speak for himself. Hear him. " I think myself happy, King Agrippa, because Isbell answer ter myself this day before thee, touching all the things whereof I am accused of the Jews." Hear with what confidence Paul spoke before the King. "King Agrippa, believest thou the Prophets ; I know that thou believest." Then Agrippa said unto Paul, " Almost thou persuadest me to be a Christian." Now, suppose a poor man like myself, if placed in the same position as Paul, attempted to speak as he did before some of the judges or magistrates of Eagland, who call themselves Christians, I believe I should be thrust into prison for contempt of court. I believe in my soul that it will bo more tolerable for heathen Rome at the great day of account than it will be for the present nations cf Europe. I now come to the second part of your sermon. You say you have no sympathy with that mawkish sentimentality of the latter day, which would abolish the punishment of death. It was going against that statute-book of Heaven, which was as binding now as when God uttered it, and which would last as long as the principle on which it was founded, and that would be for ever. " Whose sheddeth man's blood, by man shall his blood be shed." Now, permit me to say, I always speak and write as I think— as every man ought to do—regardless of consequences. Every man who does not do so is a hypocrite and a coward. I am at a loss to know how a Christian man can advocate capital punishment. All advocates of capital punishment quote the 6th verse of the 9th chap. of Genesis. lam not aware that thay ever attempt any other verse. Well, this verse was written by Moses. This man also wrote—" Let the adulterer, and the sab bath breaker, be put to death." No doubt you think that all Moses wrote must be obeyed to the letter. If so, why not hang the adulterer and the sabbath-breaker ? We have disobeyed many of the commands of Moses.• You know very well if the whole law of Moses had been kept in its integrity in this country, three-fourths of the people of England would have been hanged long ago. Singular enough, Moses himself was a murderer. I believe he committed as foul a murder as ever was committed. I ask you, why was he not hanged ? It is true Pharaoh sought to slay Moses for this murder, but he did not attempt to upset the very heavens to do so, as the people of England would have done. The sweet Psalmist of Israel was an adulterer and a murderer. I ask again, why was he not hanged ? • God help some law-makers in this country if the whole low of Moses was kept in its Integrity in our days. The first murderer said—" My punishment is greater than I can boar. Behold thou haet driven me out this day from the face of the earth, and Irons thy face shall I be hid, and I shall be a fugitive and a vagebond in the earth, and it shall come to pass that every one that findeth me shall slay me." And the Lord said unto him—" Therefore, whosoever slayeth Cain, vengeance shall be taken on him seven-fold." Think you was this command given to the few individuals who were on the earth at this particular time, or who might have been on the earth during the lifetime of Cain. According to my judgment it ought to stand as perfect in these our days as in the days of Cain ; therefore, I say, whosoever drags the immortal part of roan from the mortal, vengeance shall be taken on him either in this world or in that which is to come. I do do not say that the murderer should go unpunished, give him his life, it is a sacred thing between him and his God. We will now see what the Redeemer said about the law of Moses. The Scribes and Pharisees brought unto him a woman taken in adultery, and said, " Master, this woman was taken in adultery, in the very act. Now, Moses, in the law, com manded us that such should be stoned—that is, put to death with s' ones, but what sayest thou ?" Jesus answered and said, "He that is without sin among you, let him first cast a stone at her." The wretched hypo crites were convicted by tficir own conscience, and went out one by one. When Jesus had lifted up himself, and saw none but the woman, he:said unto her, " W oman , where are those thine accusers ; hath no man condemned thee ?" The woman sail, "No man, Lord.". The corn passionate Jesus said unto her, " Neither do I condemn - 'thee ; go, and sin no more." Again, James and John, the immediate Ellowers of Jesus, would have hanged all the people in the Samaritan village if they had the power We are informed that the people of' the village did not receive them, that is, they refused to entertain them, because the Samaritans had no wish to have dealings with Jess. W 9 are not informed that the people used any violence towards them, but respectfully refused to entertain them. James and John were so exasperated at this, and said, " Lord, wilt thou that we command fire to come down from Heaven, and consume them, even as Elias The Redeemer said, "Ye know not what manner of spirit ye are of, for the Son of man is no t c ;me to destroy men's lives, but to save them," There is only one solid remedy for murders, and that is a proper education. Ido not mean an education according to the fashion of the world. The people must be educated believe th:tt there is a Go a d who will judge the world, and mast be educated to believe that there never was but one At LEWIS Rz COMPANY'S, Ranelagh-street. BOYS aro CLOMED from the Ages of Six to Twenty Years. TO TIIE EDITOR OF THE NORTHERN TI3IES. Sir,—ln a letter in your cotemporary, tho Albion of this day, signed " Sick a fancy," a pun, and a bad one, on the word sycophancy, wherein he says, speaking of the dispute between, Mr. Herdman: . and the Liverpool Academy, " When a merchant on 'Change is taxed by another with any kind of roguery, it is natural for him to knock his accuser down." Is that the conduct, I would like to know, on that place " where merchants most do congregate ?" nave they become pugilists instead of fair traders ? Instea3 of going into their private offices to write, as' people innocently think they do, they merely retire to go into training with a "bruiser," always retained on the premises. I may be wrong in my surmises, but, with Mr. Tite Barnacle, Liverpool, 7th Dec., 1857. 4 ` I WANT TO KNOW." THE MACNAUGHT QUESTION. TO THE EDITOR OF TIIE NORTHERN TIKES. Sir,—Mr. Macnaught thinks it beneath him to answer Mr. Glazebrook's question—whether he (Mr. M.) is an Unitarian ; Aid he blinks the question by shamming igno rance of what is meant by being an Unitarian ! How well versed he must be in the distinguishing tenets of the Church of England I How highif he must think of our understanding, when he thinks we (your readers) will be content with such trifling ! I assure him there is need he should satisfy us what he is. We know that_in his text-book (Strauss), the ques tion is gravely discussed--" Whether one, who has ceased to believe in the historic validity of Christianity, can rightfully occupy the post, and play the part (an appro priate phrase) . of a Christian Minister ; performing its rites and preaching its doctrines in a sense totally diffe rent from that which his flock attach to them; and disguising, all the time, his real sentiments and real con victions." The disciple may have concluded his master has proved this may well be done. Until the contrary be shown, we may, without blame, think Mr. Macnaught is trying to do it. I call attention to some of the expressions of Mr. Mac. naught, in his notorious letter to the editor of the Daily Post. He says he believes the Bible "to contain, and to be, the message of pardon, through faith in the atonement of our, Lord Jesus Christ; of restoration, through the regenerating influences of the Holy Spirit in the heart." These expressions are quoted from the Bishop's speech; and Mr. Macnaught says it is because he believes the Bible to be this message, that he, like the Bishop, takes his part in circulating it; and that, so far, the Bishop and he are agreed in their reason for circulating it. I think they do not agree, as Mr. Macnaught would have us believe. The Bishop finds in Scripture, a message of pardon, through faith in the atonement. Mr. M. finds nothing of the sort. He speaks, indeed, of pardon, but not iu the sense of the tbrgiveness of sin—of faith and atonement ; but he does not mean, as the Bishop meant and said—" faith in the atonement." Before I be censured as a hasty accusal., consider how closely Mr. 14acnaught is trying to sail along with the Bishop, is the account of the message of inspiration, and judge what is the significance of his limitations of the Bishop's statement. Weigh the precise force of this account of the mission of the Saviour—" The sending o f Jesus to be the object of our adoring love, the example for our habitual imitation, and the means of our reconci liation with a Father who always loved us." And ' this—" Sending Jesus to win us by his life, and death, and resurrection, on our behalf out of our estrangement into reconciliation and sonship ;". and of this question, "if, in Stephen's speech, we acknowledge that the Scrip• turn writers were fallible, and even did:err, what logical right have we to promulgate, as has sometimes been done, irrational versions of the true doctrines concerning Wear_ nation, trinity, atonement, &e., and then to expect that men shall bow down to our irrationalities, on the plea that all the theology of Scripture is „infallible ? " Let those who still differ from me, ponder Mr. Macnaught's statement of this doctrine, in his pamphlet on "Five Discussion versus Intolerance,". published Last year, on his expulsion from the Clerical Society. Mr. Macnaught can at once remove or confirm the imputation I am casting upon him, by saying whether he intentionally or inadvertently omitted to enumerate amongst the objects of the mission of the Saviour that of the sacrifice he was to become for sin—and I moan not in the limited sense of a sacrifice, on account of which men will be led to abandon sin, but in the more generally received sense of a sacrifice, on account of which God will forgive sin ; and whether he intended, by his silence on.tho subject, to indicate his dissent to the position that the faith by which a man appropriates the message of pardon, is faith in the blood of him who was set forth to be a propitiat4n. If Mr. M. still holds the orthodox doctrine on these points, will he enlighten us as to what are the irrational versions of this doctrine which he intended in hip letter to the Daily Pon ?—Yours, W. WYNNE. Dec. 8, 18.57. OUT OF SEASON 1 7 1511.—We are informed that fish of the semen kind contiLues to bto received in Paris from this country. The supply keeps pace with the demand ; and so openly is the trade pureu -d that, according to the state ment of one of the fish merchants there, the transmitter has his name in full on the outside of the 13 ,, x. Between the 18th and 26th November, no less than 13,000 lbs were supplied.—Bertvick, Advertiser. NOTICE TO ADVERTISERS. IDERSONS seeking Employment, or Servants, Assistants, Clerks, Apartments, or Lodgings, can best bring their wants urCer the Notice of the Public, by A vertising in the No LIME rtl4 TIZIES, which is the most efficient medium of publ.city Is in this district. '1 he cash price for this special clvis of atlyertisameats reducdd to THREEPENCE for TWENTY WORDS. -- BOYS' CLOTHING MADE WITH GREAT TASTE, A4LEWISand COMPANY'S, Rumlash street. THE N ORTITERN TIMES.-LIVERPOOL, FRIDAY, DECEMBER 11, 1857. .creation, and that all the human race are productions of that creation. If men and women are thus educated they will be convinced that they are clods of earth and not REV. JOHN MACNAUGHT IN REPLY TO REV, J. K GLAZEBROOK. gods, as many of them suppose. The mcment William Palmer associated with men who Wert educated, according to the fashion of the world, he became a murderer. Remember, a vast number of persons have been executed in this country who were afterwards proved to be inno cent. Ought not advocates of capital punishment to he brought to their proper state of mind in consequence ? I am, Rev. Sir, your obedient servant, A BnITUN. Chester, Dec. Bth, 1857. RATING THE DOCKS. TO THE EDITOR OP TUE NORTiERN Sir,—Let no Cantab or Oxonian ever taunt the "good old town" with a dearth of high literary talent and classical attainment. Have we not recently been treated with a series of original letters in the Dail] Post (1 publication whose columns are usually filled by a free use of the scissor s from the writings of its more talented cotemporaries), on the rating of the Dicke? These writers are not satisfied with giving us argumelits pro and con, but the anti rater especially shows himself competent to outdo, in coarseness of language, a Billingsgate dealer in the finny tribe. His proportion of argument to vituperation is in the ratio of " five shillings worth of sack to a ha'porth of bread," and his letter is plentifally interspersed with Latin sentenev, carefully culled from the Select Quotations from the Classics and his allusion to Vitruvias from a short and imperfect study of an abriged lempriere. The pro-raters do not take so high a flight, one satisfying himself with a few choice sentences from Shakespeare, which are not to be found in Bowdler's Family Edition; the ether with an anecdote without much point. It would be a "grand finale" were "Examiner," who began the contest by stating briefly, civilly, and logically his view of the ques tion, to lose his temper and write a letter worthy of au angry woman. Bat it is sincerely to be hoped that they will all perceive that they have already more than suffi ciently taxed their readers' patience, and that they will not further expose the town to the reproach that an utter went of courtesy exists among some of those who occupy high stations in it.—l am, 'sir, respectfully, Liverpool, Dec. 9, 1857. A SUBSCRIBER. THE KNOCK DOWN ARGUMENT ON 'CHANGE. oy4s'..cLo.raLNG MADE WITH GREAT TASTE, at LEWIS aad COMPANY'S, Bavelagh-etreet. tion. I put it to your readers, sir, whether Mr. G. has a right, in this controversy, to designate the Bible as " in fallible " before he has proved it to be so. Surely TO TIM EDITOR Or TRZ NORTHERN TIMER. assumptions, like this, and irrelevant quotations, like that Sin—Under the initials of J. K G., Mr. Glazebrook about Mr. Woolston, are an indication of the weakness cf publishes another letter in your paper of this morning, on Mr. Glazebrook's case. Such courses are only retorted the second of my paragraphs. The question is whether to by a controversialist who feels that he must employ Reason is superior to every Rule of Faith, or whether the feigned arguments in the absence of real and substantial Bible is superior to Reason ? proofs. Mr. G. had, unf or t un at e ly, no t seen m y l as t l etter, writ- Mr. Glazebrook is good enough to inform us that " false ten on December 4, and published on December 7. when arguments are the Seemys of literary warfare and always he wrote his letter of the sth inst., which you past shed rebel against their masters " I hope Mr G. will remember this morning. This is a pity, as it breaks the continuity this the next time he is at a loss for a valid argument and of our argument. Surely Mr. G. would have abstained may be tempted to employ a counterfeit. In order to from writing much of this his last letter if he had pe- impress his own lesson on himself I shall now show him rased mine in reply to his of the 2nd instant. how true it is " That, in these cases, As it is, I shall me re ly rem i n d your rea d ers t h at t h e We still have judgment here ; and we but teach latter portion of my last letter was occupied with the im- Bloody instructions, which, being taught, return portant question which I asked Mr G., viz., How, except T o pl ague th e i nven t er ." by human reason, he kno ws what is th e riht meaning of Mr. G. teaches that false arguments are literary Sams any simple text in Scripture ? What judge, short of God which always rebel against their master : and the instruc- Himself, can be appealed to when reason has decided, tion returns to plsgee the inventor, when, for instance, Mr. which it deems the best of many current interpretations G., not content with begging the question by assuming, of any text ? And, if the B.ble be, thus, a mere mechani instead of proving, that Scripture is "infallible," further cal instrument by which the Providence of God carries speaks of "faith in the infallibility of God's Word" as various suggestions of thought to the sovereign and dis- "the sheet anchor" of a believer. Now, here again, let criminatirg judgment of Ramon, which—l ask —is superior, us sea how far Mr. Glazebrook and the 'Scripture writers the lifeless mechanical instrument (the Bible) or the living are at one. Mr. G. names faith in the Bible's infallibility as intelligent spirit (the Reason of man) ? If God has. thus, a Christian's sheet anchor. I put it to your readers as a appointed the Bible to be Reason's instrument, and if God simple matter of fact, intelligible to all men, whether the has, thus, constituted Reason to be the judge of Scripture, Bible anywhere speaks of faith in its infallibility—ay, say I not truly that God has made human Reason superior or whether it speaks of its infallibility at all / But is it to the Bible and every Rule of Faith ? I have already conceivable that , if this faith in the Bible's infallibility shown that Mr. Glazebrook's a ssi ze j u d ge i s b ut a part i a l were the very sheet anchor of Chrisianity, it would be and unsatisfactory parallel or illustration of human wholly unnamed in the Bible and only left to be dimly and Reason's high and divinely appointed functions, inasmuch more than questionably inferred? Curiously enough, the as there is an appeal from the assize judg,'a sentence, but Bible does speck (Hob. vi. 19 ) of the Christian's ' an• from Reason's ultimate decision there is no higher appeal chor," and names, not a book or belief in the infallibility en the world. Reason's self-knowledge, or con , cience, is of a book, as that anchor, but names "the hope" of the very vice-gerent of God, and its sentence is, confessedly, salvation as the soul's sure and st e adfast anchor w hi c h supreme on earth, entereth into that within the veil. Thus, sir, according to But Mr. Glazebrook has found that, in a sense, viz., in Mr. Glazebrook's bold assumption and unwarranted the precise sense of there being an appeal to the interpre- use of a Scripture phrase, the " sheet anchor" of tation which the higher Cott I may put upon the statutes of Christianity is one thing ; and, according to the writer the realm—Law is superior to ajudge. When Mr. Glaze of the Epistle to the Hebrews, the "sure and steadfast," brook tells uc what earthly expounder or exposition of anchor of christianity is another thing. Mr. Glazebrook God's Law is higher than man's human Reason, then there and the Bible are at issue in this matter. Your readers will be some point in this illustration of his. Till he shall will, I hope, agree with me that the Bible is right, and Mr. so inform us, I submit that his illustration is far from G. wrong ; and one thing, besides, I wish to be observed, being any barrier against the validity of my assertion, viz , that the Bible says the anchor of christianity is that the Reason of man is superior to every other Rule of hope"—hope which is one of the brightest actions of the Faith. In to-day's letter Mr. G azebrook quotes a some- human mind. Thus, by sticking to the proper use of what lengthy passage from that well conducted journal, 'Scripture phraseology, Mr. G. is shown to be in error, and the Manchester Examiner and Times. There are few I obtain another hip and holy witness to the correctness provincial papers which, as far as lam acquainted with it, of my assertion, that human Reason— one of whose funs are better worth reading than the print from which Mr. tions. hope, is the anchor of christianity--must be superior Glazebrook makes his citation : but this newepaper, like to any inanimate Rule of Faith. So true is Mr. Glaze every other composition, should be read in the sense in brook's self-plaguing instruction about " false arguments" which it is written. Now the Manchester Examiner and and " Sepoys." There are a great many other literary Times, argues for human law, i.e. for the well-considered " Sepoys" in Mr Glazebrook's letter of the sth instant. decrees of human reason as opposed to tyranny, or the Instead, however, of dealing with the smaller fry, I shall absolute and lawless government of inconsiderate human inflict condign punishment on two very stout fellows which passion. Mr. G. cashes at the words in which this wise are, as it were, the great Mogul and the Nana Sahib of argument is couched, and he quotes them in a sense his rebellion against truth. wholly different from their writer's intention, as if they Mr. Glazebro o k arg u es , apparently, for the i nfa libili ty had any reference to, or bearing on th e p o i n t a t i ssue of the Bible and the non-supremacy of human Reason, from betwixt Mr. G. and myself. Instead of thus forcing a "the atrocities committed in India." I cannot quite see quotation from one of the daily newspapers, Mr. Glaze- Ihe force of Mr. G.'s argument : but I suppose—if, indeed, brook might have found a far more relevant passage in it is to carry any weight at all—that he means us to con- Holy Writ; and as he has forborne to quote it, I shall template the horrible brutalities of the Bengal mutiny, venture, sir, to lay it before your readers.. The question and thence infer what human Reason, apart from the Bible, is, whether the Bible, as a written Law, or Reason, as will permit, or even, perhaps, enjoin. Certainly, Mr. G. man's free spirit, is the higher power in matters of proposes to us a terrible and most humiliating subject, re!igion ? Mr. G. mai n t a i ns t h e supremacy of a law The human infancy—alike of nations and of individuals written on paper. I mantain the sovereignty of a law on- is more helpless than the infancy of any other animal. graven on the mind or Reason cf man. Let us see what The human childhood—alike of nations and of irdividuals— the Old and New Testament Scriptures testify on this is more prone to vice, than that of, perhaps, any other point. I find that (2 Cor. iii. 6, &c.) Paul rejoices in animal. Poor, weak, sinful humanity ! And, yet, its being an "able minister of the New Testament, ripened manhood and its tried saintship have leen glorious not of the letter, but of the spirit, for the. letter in some individuals already; and, if there be truth in killeth, but the spirit giveth life." So thoroughly does reason's hope or in Scripture's promise,tie time shall St. - Paul exalt the revelation of spirit and Reason come when all humanity, knowing God and being like to (Pizeunta and Logos) over a revelation of letter or written Jesus, shall be glorious. Let us be humbled, then, while record So thoroughly does the groat Apostle esteem we contemplate the horrors of India ; but ht us not fool the mind and its workings as superior to any written book ishly and distrustfully exclaim, " There is no hope" for and its lifelessness. To the same effect, we find (Heb. humanity. viii. 8, &c.) that the prophet Jeremiah is quoted as Taus much by way of general reflection, on the topic anticipating the glorio us ti me , w hi c h was f u lfill e d b y t h e suggeste d b y Mr. Glazebrook. Religion of Christ, wh e n "G o d wou ld pu t hi s l aws i nto An d , now, let us address our elves to a consideration of the mind (Dianoian, the intellect) of his people, and Mr. Glazebrook's argument. Human reason, Mr. Glaze write them in their hearts" This, then, is part of the brook implies, apart front the Bible, has teen guilty of the characteristic glory of Christianity, that the Law of God, hideous atrocities of the Indian Muthy ; and, therefore, instead of being written in lifeless and perishable tablets, Mr. Glazebrook would seem to infer. human reason is is inscribed by the Spirit of God on the immortal and inferior to the Bible, &c. imperishable spirit, or intellect, or hear', or reason, or Now, sir, the force of this very curious argument will mind of man. Thus, in Christianity, are Inman Reason obviously be effected by a consideration of what human and Human Affection exalted far above any book. And, reason, not apart front, but illumined by the Bible, may even apart from, and previous to the Gospel, St. Paul have been guilty of, or a party to. I waive all consideration (Rom. ii. 14, &c.) gave no small exaltation to human of the feet that parts of the Bible itself enjoin the entire Reason, when he alluded to the Gentiles as ," showing the extirpation of whole nations. This I waive, because it is, work of the law written in their hearts; their conscience I hope, admitted by all Christians that the dealings of a'ao bearing witness, and their thoughts (Logismoi, Israel with Canaan and Amalek were exceytionfd, and not Reasonings) the meanwhile accusing or else excusing exemplary But, sir, when Mr. Glazebrock speaks of the one-another." atrocities of India, as intimating what lumen reason is, I think, sir, these passages of Holy Writ, in which apart from the Bible, has he forgotten vhat, alas! we oil human Reaion, or the mind of man, is recognised as the ought humbly and deeply to remenber ? Has Mr. receptacle of God's Law, rather than and apart from any Glazebrook forgotten the atrocities in Christian France, written book, are stronger witnesses on my behalf than from the Reign of Terror till the ettablishment of the Mr. Glazebrook finds in his quotation from a daily present empire ? Has he forgotten she atrocious abomi- Newspaper. It thus appears, on the testim on y o f t h e nati ons o f t h e s l ave tra d e, on wh i ch B b le-reading England Sacred Writers themsel ves , that the highest law of G o d, battened so long; and from whichwe only desisted fifty which man can know, is that which is written, not in book years ago, while some Christian rations are still either of paper or parchment, but on the fleshy tablets of the actually practising it or greedily haikering after it ? Has human heart ; and this, I take it, is not very different he forgotten the two' days and a-htlf which followed the from my statement, that human Reason'has 'been con- capture of Badajoz, when, in the wards of Sir Wm. Napier, stituted by God superior to every Rule of Faith. "commenced that wild and demerate wickedness which Thus highly would I exalt human Reason, because God tarnished the lustre of the soldier's heroism. All, indeed, hath so exalted it; an-', at the same time, I humbly were not alike, hundreds riekd, and many lost, their acknowledge what God also teacheth me by f ac t s , viz., lives in striving to stop violent, ; but madness generally that human Reason, our highest earthly judge, i s ever prevailed. and the worst men being leaders, all the fallible or liable to error. In this, my humble acknow- dreadful passions of hunan nature were dis ledgement, Mr. Glazebrook thinks he finds " inconsis- played. Shameless rapacty, brutal intemperance, tency." He fires off one of his large guns of Rhetoric at savage lust, cruelty and iturder, shrieks and piteous me, and exe'aims that my true abasing and true exalting lamentations, groans, abuts, imprecations, the of human R eason are a "Blasphemous impeachment of hissing of fires bursting fron the houses, the crashing of Divine Wisdom !" I am sorry that Mr. Glezebrook doors and windows, and the reports of musketry used in , should so far, again, forget his position as a clergyman violence, resounded, for twolays and nights, in the streets and suffer his temper to get the better of his judgment. of Badajoz ! On the thire when the eity was sacked, However, as far as I am selfishly concerned in the when the soldiers were &misted by their own excesses, the I matter, I am confident your readers, sir, will agree with tumult rattier subsided flan was quelled; the wounded me, that the " inconsistency " and the " blasphemy " are men were then looked to the dead i isposed of ! " both in Mr. G,'s excited imagination. Such is the hideous and pitiable picture of a rare —I Mr. Glazebrook informs us that "an infidel's creed is trust, a 'unique —scenein modern English History. The the essence of credulity, contradiction, and absurdity." patriot soldier, who sletches it, cannot, in truth, concea l This appears t o me t o b e very cur i ous information, i ts atrocities. What wcald an enemy have said of it, whilst because I was always led to believe that an Infidel was a still smarting from its ioreness ! lam quite confident that man of no creed at all. However, I remember to have the horrors, alluded bby General Napier, were not the met with some such saying as that which Mr. Glazebrook same as those which lave been dealt out to our unhappy repeats,, in one of Rogers' essays, and, I dare say, there countrywomen and tleir children in India. I thank G e ed is some truth in it, for Mr. Glazebrook seems to know a that the English auhorities disclaim and denounce the good deal about "infidels." However, this matter need guilt of that which allowed the capture of Badajoz ; but not be argued further betwixt us, as it seems to me to still, I say, that if tar soldiers—the soldiers of Camden have but little connection with the grand question as to the Bible'sinfallibility, read ihe supre macy o f h uman . and civilised E ng l m d i n th e 19th cen t ury — cou ld perpa trate horrors like those named above, Mr. Glazebrook Reason ; and, as to its personal bearings, lam willing to should be more malest in pressing his argument in dis hope that Mr. Glazebrook is not an infidel, and I, paragement of Htman Reason apart f rom th e Bible, for certainly, have no i n fid e lit y a b out me. the truth epitome to be, that, with the Bibl e , and It is difficult to see what " Woolston," a philosophical in spite of ciiilisation, we have, ourselves, not so writer at the beginning of the last century, has to do with many years sine, committed frightful atrocities, I waive the controversy between Mr. Glazebrook and my self. all However, Mr. Glazobrook had f oun d a passage, treating all reference ti the palliatin g c i rcumstance , f or In dian guilt, which night be drewnfrom the instinctive savageness on Woolston, in Horne's Introduction to the Holy of the Orients, as contrastedhvith the instinctive gal'antry Scripture ; and, accordingly, we are told by Mr. G., on of the Euroyean. But, when Mr. Glazebrook argues, the testimony o f M r H erne , th at M r. Woolston was a from Indianatrocities, agai ns t th e supremacy of H uman " scurrilous ' (and self-contradictory and profane writer. Reason and for the Infallibility of the Bible, I must Really, lam grieved to hear so bad a character cf poor Mr. remind Mt Glazebrook that we, after having had the Woolston. Mr. Woolsron's writings are not much read Bible and ihristianity for many centuries, have within now-a days I suspect, and he has been dead a great many the last seventy years, witnessed no few atrocities even in years. It seems a pity to throw stones, needlessly, at Christitu Europe. those who are gone to Judgment. Besides, I know not Brit Lt us remember the state of semi-barbarism in how far the bad character, thus given to Wootton, which .he Sepoy traitors are. Can we compare Sepoy is a piece of - unjust defamation, like that in which knowledge and education with that of England or of Mr. Glazebrook so often indulges against myself, when Europe in the present day ? In what period of European he seasons his argument by calling roe a a; bi asp h emer, ,, history shall we find a parrallel for the low degree of "Ju as," &c. One thing, however, is obvious, sir, viz,— cividzetion which prevails in India at the present day? • that Mr. Woolston wrote that '• Infidelity had no place in Is it just or reasonable to compare the deeds of semi his heart," but " th a t his deign - in writin g was to advance the Messialash.ip and Truth of th e H o l y J esus, to whom, larbarous men w ith th e d ee d s o f t h e most c i v i lised ? Leak at what Christian Europe was in the Middle Ages. I says he, be glory for ever. Amen." I should be slow to' fearlessly aver that the civilization of Europe in the 13:h believe that a man, who thus disowned infidelity, and thus century, at the time of the Crusades, was superior to that ascribed glory to Christ, could be so profane and scurrilottt of the Hindoos at the present day. The Bible was a writer as Messrs. Hoene and Glazebroek assert., At all ! with Human Reason then in Europe, and had been events, before I ventured to speak ill of the dead, I should Icm for many centuries : yet it was then that the take care to acquaint myself with the facts of the me : I abhorrent atrocities of the Sicilan Vespers occurre d. and this, I have good reason to believe, neither Mr Glaze- When next Mr. Glazebrook wishes to argue that the At. brook, nor M r . H orne h as done, for I find that G. Indian human mind i s f a i r l y represente d b y t h e late merely quotes M r . H orne , an d Mr. Horne manifestly Mutiny, let him remember this history of the Sicilian abridges Leland ; or some abridgement of Leland on Deis • Vespers, in A.D., 1282. A y oung Si c ili an , provo k e d b y tical Write, s. N ow , l e t i t b e o b served, lam not vindicating the licentiousness of one of Sicily's French conquerors, Woolston, for lam not acquainted with his wriergs ; but "stabbed Droguet to the heart. A. tumult ensued, and hand, from th ose us h o h ave t h emselves two hundred Fre n chme n were s l a i n on t h e spot. The I most *gravely protest ag a i ns t M r . G' s quoting at second quote at second- enraged populace now ran to the city, crying aloud, ' kill hand, some other man's denunciation of the dead ; I the French! kill the French !' and, without any distinc moreover, I prot es t aga i ns t t h e waste of time, and the tion of age or sex, murdered every person of that nation detracti on o f - a reader ' s thoughts, whim are caused by the int ro d uct i on i nto an argument, of such in ele- found in fa!enno. The sa me f ury sprea d it se lf t h roug h out the whole island, and produced a general massacre, The vent matter a s thi s di ecurs i on of Mr. Glazebrook's, rage of the conspirators was so great, that they did not concerning the i n fid e li ty and scurrility of a writer whom I have neither quoted, nor even read Stppose Mr. G. could even spare their own relations, but ripp e d u p women w i t h blacken Wool s t on to hi s heart ' s contort, I submit that this chill by Frenchmen, and dashed the half-formed infant s would not aff ec t any one question at hale between M r . G. against the walls; whil e th e p r i es t s , cat c hi ng th e general and myself.- Si nilarly, w h en M r. G . ca ll s Scripture I ph,rensy, butchered all their French penitents." R usse l l ' s e i n _ I Modern Europe, I. p. 205. Had these Si c ili asts, an d fallible," as h e d oes i n his letter vhich I now review I their priests, human reason respectfully s u b m i t t h at this is not argument but assum;p- - only for thei r R u l e o f , Faith? Did they not perpetrate atrocities as abhor- At LEWIS COMPANY'S, Ranelagh-street. BOYS Are CLOTlliadrom the Ages of Six to Twenty Year rent, as disgusting, as those of the detestable Sepoys ? If those Christian Sicilians, and their priests, wrought ouch deeds of shame in the 13th century, when they had had the Bible and Christianity among them, for more than a thousand years, when they were fully as much, if not more, advanced in civilisation than the His doos are now, what logical right has Mr. G:azebrook to connect Indian atrocities with the absence of the Bible ? What right has Mr. Glazebroek to argue that the Hindoos would not hzve acted as they have, if they had known the Bible ? Does it not appear to be the fact, that, in certain states of half civilisation and half barbarism, the human mind will, under the madness of passion, perpetrate the most horrible enormities, whether ithave the Bible or not ? But let Mr. Glazebrook pass down the stream of history for a space• of some 300 years from the date of the Sicilian Vespers. We come to a period subsequent to the Refor-. mation—to the days when Elizabeth was reigniog, and Shakspeare was living in England. We crass the English Channel. Thank God for that. The deed was not a pol lution to our country. It is the year 1572. It is the eve of St. Bartholomew's Day. The suspicions of the Protes tants in France are quiet. "Then commenced," so writes the historian, a massacre to which there is nothing parallel in the history cf mankind " " The Protestants, as a body, were devoted to destruction." "The Catholic citizens zealously seconded the execution of the soldiery, imbruing their hands, without remorse, in the blood of their neighbours, of their companions, and even of their relations; the King himself inciting their fury, by firing upon the fugitives, and frequently crying Kill, kill !' Persons of every condition, age, and sex, suspected of adhering to the reformed opinions, were involved in one undistinguished rain." The massacre spread from Paris to Rouea, Lyons, Orleans, and several other cities. " Sixty thousand Protestants are supposed to hive been massacred in different parts of France." Russell I. p. 443. That fr'gh ful atrocity was wrought by Bible reading French Christians, less than 300 years ago, when we, in England, were as yet far from having left off burning peoplo for their religious opinions, or on absurd charges of witchcraft, &c. France 'was much more civilised, when this atrocity was perpetrated by her, than is India at the present day. France had the Bible, and had possessed it long. Indeed, it was for the sake of what France then thought was the true meaning of the Bible and Christianity—it was for this very object that France was thus atrocious. Let Mr. Glazebrook lay these humiliating historical truths to heart the next time he wishes to argue about Indian atrocities Let him remember how the Pope of that day rejoiced in the massacre of St. Bartholomew, and praised God for it. Let Mr. Glazebrook remember how Calvin ensnares and destroyed Servetus. Let Mr. Glazebrook remember how Protestant Cranmer and his cotemporaries burned scores of Romsnists and others for their religious opinions. These facts,and many —alas ! how many—like them,let Mr. Glazebrook contemplate. And, if he will thus g;ve his inquiries a little wider scope than what the newspapers tells us of recent Indian horrors—if he will take a broader and more philosophical view of historical facts, he will, perahps, come to some such conclusion as this, viz : That, wonderful as it may appear, evil does exist in the world ; and, it is, apparently, the Divine purpose that the nations of mankind should ,only climb or creep to great ness and to goodness by a slow and gradual progress of civilisation. So it appears that, whether nations have the Bible or have it not, they do pass through all the stages of barbarism ani decreasing barbarism, into the early beginnings of civilisation, and onwards, till they either fall and lose that which they had attained, or else, like En gland and some other nations of the present age, they go on to higher tracts of life, and purer stages of humenity,then are known to have been previously attained on earth. Mr. Glazebrook will thus, I hope, Sir, in common with many of your readers, be led to see lhat the Bible, howev_r glorious and pre-eminent a means of civilising it may be. is only one of many means which are all appointed by our God to be ministers or servants, in the employ, and under the sovereignty of Human Reason. Let Human Beason be in its infancy in any nation, and that nation will learn cruelty from the very Bible itself. Let Human Reason be verging on Manhood's calm strength and clear vision, and pure affection, in any nation, and that nation will learn mercy in the very exercise of Justice's most stern behests, and will carry out the teachings of the Bible, till men come, in truth, "to a perfect man"—(Eph. iv., 13) unto the measure of the stature of the fatness of Christ." Thus it appears to be the spirit or reason of the man, and not the letter press of a book, which constitutes the difference between a gentle2nan and a savage. So much for one of Mr. Glazsbrook's very large literary Sepoys. 2. The other is somewhat like the fi'ot, but I shall take a different mode of dealing with him. The first was a complete Nana Sahib, and I felt it necessary to blow him to atoms at the cannon'mouth. He, with whom we are now about to deal, is a monstrous, old King of Delhi. We will secure him harmlessly, and will deal more kindly with him than he deserves. Mr. Glazebrook, in his endeavour to uphold the Bible's infallibility, and to disprove my assertion of human rea son's necessary and actual supremacy over every rule of faith, writes thus :—" The testimony of the heathen world ought to make it impossible to place any confidence in reason as a rule of faith, much less to say that it is so con stituted by God.:' So, then, Mr. Glazebrook has quoted— we have seen with how little success the atrocities of the Indian mutiny; and now he refers us to what he calls " the testimony of the heathen." In India we saw how some of the worst heathen atrocities are only parallel to some of the worst Christian atrocities. I presume that, as Mr. G has shown us some of the worst of heathenism in Indi so, by another reference to " heath en t es ti mony, " he wishes to direct our attention to soma of the best of heathenism. I thankfully adopt Mr. G's suggestion. Let us hear some of the best of heathen teaching and acting, and then let us judge -how far Mr. Glazebrook is right in asserting the un-trustworthiness of human reason as a rule of faith. I go back to Greece, at a time when, between 400 and 500 years before Christ, Socrates, and Plato, and Aristotle, and others were alive. I select the teaching of Socrates as it is represented to us in the Dialogues of Plato. As Mr. Glazebrook somewhat tauntingly asked me, in one of his letters, whether I knew Greek ? I presume I may count on his being a fair Greek scholar himself; and, therefore, being able to witness with me, that the original writings of Plato's Dialogues are at least as elegant in construction, as simple in diction. as rich in imagination, as sublime in beauty, as any compositions which have ever been achieved in any language with which we are acquainted. Bat, from the language of Plato, I pass on to speak of some of the moral and religious teachings, to a discovery of which God's blessed gift of Human Reason, without the Bible, had led either Socrates, or Plato, or both. In order that there may be no doubt as to the fairness of my version of Socrates' teaching, I shall quote, almost verbatim, from the translation of Plato which has been . published in " Boh a ' s Cl ass i ca l Lib rary ." E very rea d er can thus test the accuracy of my quotation for himself, if he so choose. As to the aim and employment of his own life Socrates says :—" I go about doing nothing else except persuading you, both young and old, to take no care, either for the body, or for riches, prior to or so much as for the soul, how it may be made most perfect, telling you that virtue does not spring from riches, but riches, and all other human blessings, bath private and public, front virtue." Apol., ch. 17. Human reason (fallible though it be) was not quite despicable and untrustworthy when it hill down this general rule of life. As to the constancy with which man should adhere to the path of duty, thus spoke Socrates : " You do not say well, friend, if you think that a man who is even of the least worth, ought to take into account the risk of life or death, and ought not to consider this alone, when he performs any action, whether he is acting justly or unjustly, the part of a good man or a Lad?" Apol., ch. 16. Human Reason prompted Socrates to act and suffdr, even to the death, on this wise and holy resolution. In answer to an offer of life, on coalition of his teaching virtue no more, Socrates replies : " 0, Athenians, I honor and love you ; but I shall obey God rather than you ; and as long as I breathe and am able, I shall not cease studying philosophy, and exhorting and warning any of you whom I may happen to meet," &c. Apol., ch. 17. - Thiman reason led Socrates to trace muc'a, at least, of what was good in himszlf, to the inspiration of the Al mighty. Thus he spoke on this subject : " I am moved by a certain divine and spiritual influence which began with me from childhood," &c. Apol. ch, 19. So, again, "The Deity appears to have unites me, being such a person as I am, to the city, that I may rouse you, and persuade, and reprove every one of you," &c. Apol, ch. 18. As to the unselfishness of Socrates as a teacher, he tells us, without any one attempting to contradict him, that he does not discourse for money : "But," says he, "I allow both rich and poor a'ike to question me, and hear what I have to say." Apol ch. 21. So thoroughly did Socrates bow to the decision of God, and believe in the Divine Providence, that he closes his defence in these words, " I leave it to you and to the Deity, to judge concerning me in such a way as will be best both for me and for you." Apol. eh 24. As to the doctrine of non-retaliation, and the duty of forgiving one's enemies, the following are specimens of Socrates's teaching and practice : " If any man affirm it to be just to give every man his due, and, consequently, think this within himself, that Excluairely for CLOTHING BOYS from Six to Twenty Years LLEWIS & COMPANY Baselagli-street. njury is due from a just man to his eneinis, 6 l l : l o to friends—he, w hO sa id so , w as not wise, fo r 5 , not the truth—for, i n no case h a s the justice a" of injuring any one at all." Republic, ah• 9 ', the And, to the sam e e ff ec t, S ocr ates says o! the judges who condemned hi m t o d e ath, and (It accusers who brought him to trial, towards those who co n d emne d me , o r against ecc." Apol., ch. 33. With reference to p e sebb od and evil, and the it latter and prosecuting the f ormer , the fool. the noble utterances of h uman R ea son in Socrates : "I bear no "Evil cannot be seated a mong the go fi - 5 , (16 , mo , ' children of the Deity'), b u t o f necessity 87 00 , this mortal nature and this region of the universe (i.e. . fora we ought to endeavour o fly hence au t " t {his earth to Heaven) as quickly as possible. •13 ' ;le consists in resembling GOD as much as 13 0531 aS resenz6lance is the becoming just an d hog as fij • to Theatetus, ch. 83. The estimation, in which Socrates hold ( 38 °1 4 : gathered from the cheerfulness with which 1) e sented as bearing hims e lf t h roug h ou t the sr execution, as pictured in the Di a l o gue oh° i In his Apology, too, (chs. 31, 32) the follol occur:—" What has befallen me" (viz., e arl ' death) appears to be a blessing; and it is iini think rightly if we suppose that death is an again,- he says, "In other respects, those - (i,e., in the world after death) are more MO that are hers (i.e., in this world), and beg,' henceforth immortal, if, at least, what is said As to the future judgment, Socrates tsar! are distinctly manifest in the 571.11, after it is' body—as will, its natural disposition—as which the man has acquired, in his soul, pursuits." (Gorgias, ch. 169) and, again, (ch. expresses his belief " that a man, who has life justly and piously, when he dies, will go .„ the blessed, and dwell in all perfect happiness Ire° but that he,who has li ve d un j ust l y and impi9l4Bll a prison of punishment and justice, which' tarns." More particularly (Pined°, ch 1 9 ) , plains his views of what was, in a few 1 1101 his own future state. These are his words' not think that t should go, first of all, so t deities who are both wise and good and men who have departed this life bet* than should be wrong in not grieving at death; assured, I hope to go amongst good men, tilt not positively assert this; that, however, amongst gods, who are perfectly good masters, I can positively assert this, if I can anything So that, on this account, I am not so much' I entertain a good h o p e th a t something torsi' die, and that, as was said long since, it will for the good than the evil. These, sir, are a few out of a vast numbel doctrines. I have culled them almost at ran host of others. I have, in each case, tested of the translation from which I quote. Sucb, of the best results of a heathen man's using .E without the Bible. Mr. Glazebrook appealed to the testimony 0 ) concerning the incompetency of Reason ~; 4 prems over all Rules of Faith. ''''''i tro .' "'e was of his own choosing. His argument was, b ",a, 0 i sadly frail one. It has not only broken down , a - ,001. proves anything about Human Reason, its triess s ef - A that, in the case of at least one heathen man, t e m e e tclatic irgs of a human mind reached as high a standernav ee ven'h bright a hope of immortality, as clear a view e i f . ,e fop mindedness, and well-nigh as consoling e„1 aui r to : future, as can be the happy portion of soy uP' e „, - ,, a ti tev eh o . ) among us. If reason was, by God's blessing, e c)- J 0 be: discover these truths, who shall deny her fitne ss - f bieo supreme and sovereign judge over that Boe ) ; t be only an instrument fo r th e suggest i ng o f veri°l l 7abo 5 of manifold degrees of purity and execs:knee ? - to, deny, after this, that Human reason id adecll ate ad iv task, which God has a ll o tt e d h er, of eomperu l g e s ad 44 ,,, 1 letting, adopting a n d appropr'ating. the higher - be r' the lower suggestions of the Bible ? And if t hiB d bell said I not rightly at the fi rs t, t h at R ea Son 11l ee l appointed by God the sovereign Judge over al l 'i , Faith, yea, over all judges, save G o d 817r:self alone ' es hr ' I have obeyed Mr. Glazebrook's summons, to al l o f IS ination of the Indian mutiny, and o f th e testitneeL tit heathen, as bearing on cur subject. I hare 81 0 : - Abiliv as far as those topics may be connected with the inP" 7 tr i t of Holy Writ, or the supremacy of Human Reason,'„l l •, both bear witness to the truth of my views , '"" o ielle civilized Christians have, with the Bible in their Pnoell.„ dons deeds as atrocious as those recently perP e 'a aa u'l the semi-barbarous Indians without the Bible; 8 . 1 1 barrio!' other hand, civilized heathens have advanced , vt',,,ite, the far and without the Bible, well nigh, if n o r ; 100 tg . far in the discovery of moral and religious tre"" eO f vast majority of civilized Christians. p i t h the 9" I hope Mr. Glazebrook will rot be angry -I re Sepor,f thus dealing with those allies of his, " the literary be see, of spurious argument, If, however, he sli° u ,, o „ by the with me for calling anything connected with ~..''t be 1 7, loathsome name of Sepoy, I can only beg ,!`-„,,opesiedii remember the sport with these terms ie —which "lot's: tbe r t , me to be somewhat like playing commenced by himself, and, certainly, would 11° ' oO r wise, have been resorted to by me. P e .s / I have only to say, in conclusion, Sir, that I 11 , 43 ff ed , readers will be convinced of the supremacy c ). ' I , cc' Reason over every Rule of Faith I trust ino ll .i' o e• r, may, after reading this letter and my last, Ent!i; if :1 0 71 duster and higher views of Human Reason s iid i ''... qu iteK s fit ., ; than, perhaps, we had done formerly. lam now to submit this point of the argument, bet ":, PI Glezebrook and myself, to the arbitration of ,Pi e K . competent men • and I do expect that Mr. Ch e ,,,g1,,7, will proceed to the consideration of my fourth Ps,,„ , _ '''' in which I ask him to tell us what he mean o Pi' e ftli" Church," which, he implies, has been kept ' r doctrinal error.—l am, Sir, yours truly, O f ' Everton, December 8, 1857. Joins DION ° , siti °ll oal The _Daily Yews, alluding to the _ British P° os e 0 Lucknow, thinks that a s h or t supp l y o f f oo d is ti le ms ras danger. The general news from India it re° decidedly cheering. v d, ' it o tich oP The Royal Commissione r s o f th e P a t r i o tic - 01 Afe bb ot o careful investigation of the eases, assert that ' o da Cullens charge cf unf a i rness on re li g i ou s gr° aid founded on imperrect or e rroneous i n f orma tion. The Times is of opinion that the blockade f caraP be sa d be able to hold out until reli eve d b y Si r C o li° go etie° brigade. If the former little garrison made its we pt obtained provisions it is hardlylikely that the P starve in inactivity. adop ted The Sheffield Town Council, on WednesdsY , , petition to Parliament in favour of a ratepaYi l) ,Thef_ st ef vote by ballot, and other measures of refiorgih Ca e adopted a petition prayi n g f or an i nqu i r y o e° the existing commercial distress. 0 1 , Miss Jenny Meyer is appointed to fill Juliann, o f no; post in the Royal Theatre of &dip, at a eli ar " frA u l ifef thalers a year—about £GOO of our money' ipa te Wagner has, it is said, married, retired into P. r e aa ae and entirely withdrawn from her professional Ca' de l Fe, The Post says We published on Wed l3eg d ill haughty note of Prince Gortschakoff addrestalto Boutenieff, the Russian Minister at Constaa'4ar o o ve reply to the Porte, on the subject of its elpitui tiv vie and rights over the Danubian Principalities. telt te:if assured that, when M. Boutenieff read the denP a bs POP Turkish Minister for Foreign affairs, Aali r.,2,ate060, replied to the Russian dipl oma ti s t that the o °4 4 , el anachronism, for evidently Princ e Gortschsa writing it, fancied he w a s d a ti ng it a fter th e . get' Adrianople and before the treaty of Paris. ".lA ll' MR. SERJEANT SIRE —On Tuesday eveneVolpiag , jeant Shee addressed a large meeting at th e ef_ r j, of Ashton. Ile had arrived at Ashto n during the in the company of Mr Charles Gibson, the. ir t ° foe . „sraida - Salford. The chair was taken by M r . R. "j i ffs 0 6 had been the solicitor to Mr. Booth Mason, i ll i e ogw, l ' os bore, Mr. Sergeant Shoe spoke at great 11 13 10 ` support of parliamentary reform and of vote h e be ta , not of recent origin. As to the charge 01 ,, he e s ' a ier ° nominee of the pres-nt government, and that 9 not e ibg eo contest Ashton with treasury money, there Iv e t gr. l i d he of truth in it. Knowing as he now did t i _lt! t hea AO, and Mr. Mason were before the electors, „ iasug - aso apnear before them also ? Because, havin:lectooroooo. address, he could not do less than meet th e f it s' au state to them his reasons for publigiing ~:parli s; eo There had been some features in Mr. Gibs c) ti v e the tary conduct, which seemed to h'm to deP— _ion' an d abilities of half their value. The learn fl il e o 'j hd en ! the detailed the course taken by Messrs. l3igl it , 7 3 ; t ieo t tn ° ari) Gibson, during the Russian war, and r , o been the dispute with China, and said that it would ha. a id 700 better if they hai given their influence ta rot o il etair t government at that trying time. Ire ,fug 6 1.61 o ily ' moment gay decidedly whether under ex!hota t ot. cos it would be right of him to disturbit_a_rmice begs this borough; it was for the electors to a n °'L ut , to y og s The moment that he found he could not cc fee t wibt d e serving candidate for their suffrages without inakil*°l 0 opposition to one or two gentlemen pno taate thenre s e putct he to e would se retire . j e a ot t ht h e el3 l o7l o° separated, without any vote being taken .. . an ight.' gentleman returned to Manchester the Evumu Shee,A nitlifmtebrerivohrizhcil At LEWIS & NY'S, Ilan aghgreeeet; Ir e° BOYS am CLOTHED from the Ages of Biz ~...._ :h. 9. • a n i r d s 2(°ifo the'':' ‘' 1 1 : 4 6 8 , .1 . Est my ,''' he escheviali .loing ii one b 3 Wt in the pe roos • 'lt ig (i.e. angel* : evil moves r" 1 _ avrse. Vill • 41,'80ta1 littler (i.e. n ' ' ~,i Bat this ./11' „It )ss ible ; and t. as well as few , T 1 " 4 I death, .is in t`t.- - ‘t , , ich he is fil'' 04,3/4, [he sceet‘,l ' Isi !allei '111.;' ' . i, tti te, , living esPrir , ' 4 %, condoLoollri4 , rem inposewle 41"- , th an erit" j e e who j iv e ll tile WV th s l , besides, ' we; 14 Lid be MA, • 0 A L, , ' J 131'. s eed of 1 ( is dir • , _ s the 1° 8, frost Ilia lOP ' ' t ally, , 1 / 4 h e passed S t , 14 .1 ;c, to go )"-,,,ii s tift:il; ~ 41111 33 fr e tr;l e l er ; o s o o . . doisiy, . fl 1 ' L reoineolg, r , l , 1 , , rds:—'ll' , i sores 0 . $ . i nest, enO n '• 1 ; t en any "ri i', 'l4 tx ; but, n0,,,10 i though liislis Br, 1 0— , ers, be 03 , ing o f the us,llB at• bled, ' • troll fie, , , waits that?' ill he far „ 4414 her of Al • k;:i raudorectivile , Llo. a d the 00 .44 h, sir, 0 ~,0 ' .... Brugianflea.- 4:41 614°4 1/44' lof the hi 0. 4,1111 )it tO be 01l tri‘rilii' This AP p • til Tri g wolf, ~ whei 7E41 181 Ip r g 4 ttlb a rl 41 1 q •iir rs 10 0 ot; ~o d 1, -1 4