of profitable instruction to those who read but little. The character given of it when first published, in the Evangelical Review, was as follows: This work is well calculated for young persons, and may prove, in many cases, a very acceptable present to them, as it conveys much instruction, mingled with entertainment. It will also serve for a pleasing companion to the traveller in the chaise or the stage coach. In short, it affords a copious fund of rational amusement for a leisure hour. We have no doubt but it will obtain, as it certainly merits, an extensive circulation.'

"ASHBEL GREEN."

The charm of this work is its variety; and no adequate judgment of its interesting contents can be formed from a few extracts. As a single specimen, we take a part of what appears under the article

PRAYER.

"What,' says Hervey, 'can be so truly becoming a dependant state as to pay our adoring homage to the Author of all perfection, and profess our devoted allegiance to the Supreme Almighty Governor of the universe? Can there be a more sublime pleasure, than to dwell in fixed contemplation on the beauties of the Eternal Mind? Can there be a more advantageous employ, than to present our requests to the Father of Mercies?' Men (said our gracious Saviour) ought always to pray, and not to faint."

"The old Duke of Bedford used to say, 'I consider the prayers of God's Ministers and People as the best walls round my house.'

"The great Dr. Boerhaave acknowledged, that an hour spent every morning in private prayer and meditation gave him a spirit and vigour for the business of the day, and kept his temper active, patient,

and calm.

"It is said of Colonel Gardiner, that he had always his two hours with God in a morning. If his regiment were to march at four, he would be up at two. Alas! we have few officers who think it their duty or honour to be found in prayer.

"For authors to implore the blessings of the Divine Being on their writings, is considered as a species of enthusiasm by many; yet we find Dr. Johnson, who was never considered as an enthusiast, making use of the following prayer on the occasion of his writing one of his most celebrated publications:- Almighty God, the giver of all good things, without whose help all labour is ineffectual, and without whose grace all wisdom is folly: grant, I beseech thee, that in this undertaking thy Holy Spirit may not be withheld from me, but that I may promote thy glory, and the salvation of myself and others; grant this,

O Lord, for the sake of thy Son Jesus Christ. Amen."

Dr. Doddridge used frequently to observe, that he never advanced well in human learning without prayer, and that he always made the most proficiency in his studies when he prayed with the greatest fervency.

"It is related of Horshead, professor of medicine, that he joined devotion with the knowledge and practice of physic. He carefully prayed to God to bless his prescription, and published a form of prayer upon this subject.

"God,' says Dr. Watts, expects to be life, and he does as certainly expect it in acknowledged in the common affairs of the superior operations of the mind, and in the search of knowledge and truth.' The very Greek heathens, by the light of reason, were taught to say, Ex Alos αexoMera, and the Latins, 'A Jove Principium Muse. In works of learning, he thought it necessary to begin with God. Bishop Saunderson says, that study without prayer is atheism, as well as that prayer without study is presumption. And we are still more abundantly encouraged by the testimony of those who have acknowledged, from their own experience, that sincere prayer was no hindrance to their studies; they have gotten more knowledge, sometimes, upon their knees than by their labour in perusing a variety of authors; and they have left this observation for such as follow: Bene orasse est bene studuisse: Praying is the best studying.

"The following instance may teach us that family devotion may be attended to even by those who are in dignified and Sir Thomas Abney publick situations. kept up regular prayer in his family during all the time he was Lord Mayor of London; and in the evening of the day he entered on his office, he, without any notice, withdrew from the publick assembly at Guildhall, after supper, went to his house, there performed family worship, and then returned to the company."

We ought to state that the paper and typography of this work are excellent. The publishers deserve credit, for the. manner in which they have given this delightful volume to the publick.

THE ECCLESIASTICAL CATECHISM, BEING A SERIES OF QUESTIONS RELATIVE TO THE CHRISTIAN CHURCH, STATED AND ANSWERED, WITH THE SCRIPTURE PROOFS. By Alexander M'Leod, D. D. Pastor of the Reformed Presbyterian Church, New York. "This is the law of the house."-Ezek. xliii. 12. Seventh from the third British Edition. New York. Printed by G. F. Bunce. 1831. This small volume has been recommended unequivocally, by men of such

eminence as the Rev. Dr. John M. Mason, of New York; and the Rev. Dr. Andrew Thompson, of Edinburgh. All therefore that we might say in the way of recommendation would be superfluous. We will, however, express the earnest wish, that every Presbyterian in the United States might possess this little manual, and give it a thorough perusal. Presbyterians do not give half attention enough to their church order, and the warrant that it has from the word of God. The answers given to the questions in this catechism, are all professedly built on passages from the sacred oracles, which are fairly and distinctly quoted. The subjects treated may be seen from the following brief table of contents.

"CHAP. I. Of the Christian Church. II. Of Church Fellowship. III. Of Church Government. IV. Of Church Officers. V. Of Church Courts. VI. Of Religious Worship. VII. Of Church Discipline. Notes."

The Catechism is followed by a number of valuable notes. We insert as a specimen one in which Dr. M'Leod combats, and we think successfully, the strange but positively expressed opinion of Dr. Campbell, that the word Exxxo, church, is never used in the New Testament, but in the two senses which he specifies :

"The success of the gospel, in the first century, was remarkably rapid. Thousands were converted at single sermons. Nothing has equalled it since the creation of the world. The commencement of the millennium will alone afford such another rapid diffusion of light and life. Jerusalem was the principal theatre upon which these wonders were displayed. And yet, even at Jerusalem, some Christian divines inform us, there was, during the apostolic age, only one single congregation of Christians. These writers are certainly beside themselves. Prejudice and inadvertence are not sufficient to account for such misrepresentations. Professor Campbell is more inexcusable than those who serve the tabernacle. When an error is connected with the interest, the pride, and the ministerial standing of a person, we are not surprised if he appears to cherish that error. This is the case, in relation to the Independents, but not in relation to Dr. Campbell.

"Exxanoia, in the singular number, is repeatedly applied to all Christians in Jerusalem. Acts viii. 1, and xi. 22, and xv. 4. But in any intermediate sense, between a single congregation and the whole community of Christians, not one instance can be brought of the application of the word in sacred writ. The plural number is invariably used, when more congregations than one are spoken of, unless the subject be of the whole commonwealth of Christ.' Ch. Adv.-VOL. X.

Campb. Lect. vol. i. p. 204. There was, of course, at Jerusalem, during the apostolick age, no more than one single congregation. This argument is the corner stone of Independency. Remove it, and the tabernacle tumbles.

"There were at Jerusalem several congregations in one church.

"1. The apostles, prophets and elders, would not have remained at Jerusalem, to preach to one congregation.

"2. Diversity of languages did then, as well as now, require different places of worship. Miracles were performed, to confer on ministers the gift of tongues. There must have been different congregations, that the ordinary worship of the Sabbath might be intelligibly conducted.

"3. They had not in Jerusalem large places of worship, in which very_large congregations could meet on the Lord's day, for the stated worship. They usually assembled in private houses, chambers, and upper rooms.

"4. There were in Jerusalem at least fifty thousand Christians.

"Jerusalem was a city of vast extent. Its population exceeded a million of inhabitants. When besieged and destroyed by the Roman army, it contained upwards of two millions. The Jews were then assembled to keep the passover. The ordinary worship of the Jews was conducted in the synagogues. These were their parish churches. There were nearly 500 of them in the capital of Judea.

The

"In this great city did the Lord begin his great work. Three thousand, on one day, five thousand, upon another, and, after this, multitudes, men and women, were repeatedly added to the church. Acts. ii. iii. iv. chap. Still the number of disciples at Jerusalem greatly increased. Even after this, vast multitudes were added to the Lord, and they remained in peace at Jerusalem, until the persecution commenced. Acts viii. Again, however, the churches had rest throughout all Judea.' word of the Lord increased and multiplied. There were in Jerusalem several myriads. Acts xxi. 20. Πέντε μυριάδας is translated in Acts xix. 19, fifty thousand. A myriad is, without dispute, ten thousand. At the time alluded to in this verse, there is every reason to believe, that there were in Jerusalem no less than twenty organized congregations belonging to that presbytery. He who carefully consults the sacred history will find the absurdity of limiting the number of Christians in Jerusalem, Antioch, Ephesus, and Corinth, to a single congregation in each place. These very large cities, however, appear to the Principal of Marischal college, as villages quite inferior to Aberdeen. During the triumphs of the gospel, they contained but a single 'Exxanola in each of them."

D.

SPRUCE STREET LECTURES. Lecture I. Delivered on the Evening of the 2d November, 1831, by the Rev. Ezra Fisk, D.D. of Goshen, N. Y. The Inability of Sinners Considered. "No man can come unto me, except the Father, which hath sent me, draw him."-John vi. 44. This discourse is the first of a series of lectures on the fundamental and most important doctrines of the Christian system, which are now in a course of delivery, in the Sixth Presbyterian Church of Philadelphia. At a time when rash and dangerous innovations are attempted, on the principles and truths which have been considered as sound and sacred by the best and wisest men, since the period of the Protestant reformation, a number of ministerial brethren in this city have thought it might be useful, to invite from abroad preachers of talent and standing, to discuss publickly some of the leading points in Christian theology; and to publish the discourses delivered, as soon as practicable. It was at first intended that these lectures should be preached and printed in a regular systematick order. But to accommodate the preachers, it was found necessary to relinquish this plan; nor is it believed that an adherence to it would have been of much advantage. If the subjects treated are well handled, it is of little importance, especially for popular hearing and reading, in what order they are dis

cussed.

We can truly say, that we have never seen the subject of the discouse here announced, so satisfactorily treated, as it is in this lecture. The preacher proposes I. To answer the question-What is coming to Christ? II. To discuss the answer given by our Lord in the text-" No man can come to me, except the Father, which hath sent me, draw him." The first of these divisions is treated summarily and briefly. What is said, results in this-The coming to Christ contemplated in the text is, "coming to him for salvation-into covenant union with him, perpetual in its glorious results." The second division of the subject-"The assertion of the text that without the agency of the Holy Spirit no man can come to Christ"-is discussed at considerable length. In advancing to the main point in the controversy on this subject, Dr. Fisk remarks:-"There is much speculation on the inability intended in this declaration of Jesus Christ; and there is certainly great importance attached to the inquiry into its meaning. The importance, however, arises not so much from any inherent difficulty in the investigation, or any liability of an honest mind to err, in the interpretation of the text, or in its practical application, but from the multiplied speculations and bad philosophy of the age. It is undeniably

true that no man ever did come to Christ without the agency of the Holy Spirit; no believer of the gospel can suppose that any man ever will come without it; and the Saviour asserted that none can come except by this agency. What more is necessary then, to admit that the inability is entire, a complete preventive?

"Apart from the meddlesome philosophy which has intruded its blindness to obscure the light, I perceive only one reason for pursuing the inquiry another step. That is, to show the consistency of this announcement with God's commands, which bind us to love him and believe on Christ. On this subject, the facts, as stated in the Scriptures, are entirely satisfactory to my mind. There can be no doubt that God's commands are peremptory and binding on all individuals of the human family, to whom the word of his revelation is sent. Nor can there be any doubt that men are unable to come without the agency of the Holy Ghost. Here are two facts, revealed with equal plainness, and each positively asserted. Are they consistent with each other? This is the question. If they are not, there is inconsistency and inequality with God, because he has asserted both, and applied them to the same persons. We come, therefore, to this examination, with the assurance of their entire consistency in fact; and if we cannot perceive it, we may be certain the defect is in us, and not in the divine administration. It is a case in which we are not at liberty to hold to one and reject the other. Both are facts, and must be consistent.

"Whether such commands would have been given to us if there had been no mission of the Holy Spirit, perhaps we are not competent to say; but we know that they are not given without it. I speak not now of the providential agency which God exercises over and in his creatures, but of that mission of the Spirit, whose object is, by an unseen influence, to reprove the world of sin, and of righteousness, and of judgment,' to take of the things of Christ, and show them unto his people. This influence constitutes an essential part of God's administration, and he is ever ready to give the Holy Spirit to them that ask him.'

"The character and effect of this inability to come to Christ, is a proper subject of inquiry, and should in these days be well understood. The subject embraces much, and can only receive a brief examination at this time. Here let me say, that the circumstances under which I address you, and the occasion, together with the false philosophy so often mingled in the discussion of this subject, must be my apology for detaining you with a philoso-. phical investigation. Some apology seems necessary, for I have not forgotten the

apostle Paul's caution, to avoid oppositions of science, falsely so called.' But since this subject has been so involved, I may be permitted to recollect another caution by the same apostle; 'beware lest any man spoil you through philosophy and vain deceit.' I hope to regard these cautions, and show how philosophy has obscured this subject."

After this apologetical introduction, Dr. Fisk goes into the philosophical argument; where he shows that he is "at home"handling points with which he is familiar. We know not what answer the adopters of the theory which he opposes can or will give to his statement and arguments; but we are well persuaded they can give none that will satisfy a discerning, candid, and unprejudiced mind. We have been tempted to extract the whole of this part of the discourse; but it is too long for our pages, and if it were not, we ought not to detach it from the rest of the discourse. We hope many, very many, of our readers will purchase each a copy of this lecture, and also one of each of those which shall succeed it, as they severally proceed from the press. Indeed, it must be recollected, that on the prospect of indemnity for continuing to print the lectures, the publication of the entire series must depend. We are pressed for space, but we know not how we can better employ as much as we can spare, than in laying before our readers the conclusion of this excellent discourse. It is as follows

"What now are the uses to be made of this doctrine?

"One very important use is to humble man before God. If men are so sinful that they cannot deliver themselves, either from its curse, or from its dominion, they have reason to be humble. They have reason to be humbled under a sense of their sinfulness and their impotence. There are few things of which men are more inclined to be proud than of power. Children early discover a disposition to glory in their strength, or their capacity to accomplish what they consider important. Men are naturally fond of power in all its relations and influence, and are prone to become vain in their imaginations, forgetting their. sin and weakness before God. But when once they are taught this doctrine by the Holy Spirit, they are prostrated in the dust, and feel themselves at the disposal of sovereign mercy. The pride of man needs to be humbled for his own benefit; and God will have sinners humbled, that his own power may be manifested in them. 'Whoso exalteth himself shall be abased.'

"Another use of the doctrine is to convince men of sin. So long as sinners perceive no danger, and feel confident in their ability to turn themselves to God at any time, they will not listen to the invitations of mercy, or care for the representa

tions of their danger. No sinner will be likely to feel much anxiety for the salvation of his soul, while he considers it as depending on his own choice or ability. There is no truth, which the Holy Ghost more frequently and efficiently uses, to convince men of their sin and danger, than their lost, helpless condition by nature. The publican felt this when he cried,' God be merciful to me a sinner.' So fully does the Spirit convince men of their helplessness, when he draws them to Christ, that their cry is, 'Lord, save, or we perish; and ever after, they live and walk by faith, looking to Christ, in whom is their strength, and depending on the Holy Spirit for guidance.

"The Spirit often teaches sinners their danger before he teaches them their helplessness; they look more at the sin of their conduct than the sin of their hearts. In such cases they commence an effort to make themselves better. They try expedient after expedient, confident that they can turn themselves to God. But under the teaching of the Spirit they learn that they make themselves worse instead of better. Let a sinner perceive that he deserves endless misery, and is in imminent danger of his soul-if he has, or think he has power, he will make exertion for his safety. But let him perceive that he is ready to sink into everlasting perdition, and feel that his sin renders him helpless, an agony of distress will fill his soul; and if Christ had not sent the Holy Spirit, despair would drink up his own spirit. Then he trusts in Christ, and is thus drawn by the blessed agency of the Holy Ghost.

"But here it may be possibly asked, if this doctrine be not calculated to discourage sinners from seeking the Lord? I sup

pose it is possible for cavillers to pervert the truth, and even wrest it to their own destruction; but that it is calculated to discourage men from trusting in Christ, and accepting salvation, as it is freely offered to them, I cannot admit. I know that some have said the doctrine is calculated to lead men to sit down quietly and wait God's time to save them, alleging, that if he do not save them, the fault will be in the Saviour and not in themselves. This cavil never came from a sinner, deeply anxious for his soul's salvation. But if the objection were founded in fact, the influence would not be to quiet the feelings. Suppose a case, which, I think, may illustrate the influence of the sentiments intended in the objection. Were it announced to us that the flames are encroaching upon this house, and that if we remain in it a few moments longer we must inevitably be consumed, and that we are unable to get out of the house; would we lie down and sleep? No, every bosom would be filled with wakeful agony. But to make the case somewhat parallel to the

real situation of the sinner, we must suppose two things more-that our sinfulness alone disables us from escaping, and that God is entreating us to accept his efficient and certain relief. Then if we should perish in the flame to-night, would there not be crime as well as helplessness in our case? Would there not be a striking analogy in the feeling, likely to be excited in such a case, to the conviction of sinners taught of God? To my mind the analogy is easily traced.*

"It is again objected that this doctrine sets aside the use of means with impenitent sinners. To this I reply, in unqualified terms, that exactly the reverse is true. If the excellency of the power were of men, every thing would be confused, uncertain, and discouraging. But since it is of God, and not of men, we may hope for success, relying on his ability, which is constant and efficient, to connect the means with the end. This is too plain to need further illustration.

"It is further objected, that it is inconsistent and useless to exhort sinners to repent or perform any Christian duty, if this doctrine be true. I know it sounds very singular to some ears to hear such addresses to sinners as 'look ye blindhear ye deaf-awake thou that sleepest and arise from the dead, and Christ shall give thee light. I doubt not many think such exhortations useless. But so it is, men are thus described, and thus exhorted in the gospel of Christ; and who will undertake to say they are inconsistent? God has ordered us in the gospel commission to announce most distinctly the guilt, helplessness, and misery of sinners; and at the same time to exhort, entreat, and command them to repent. Our warrant is plain, and our prospect of success, in these announcements, rests on the mission of the Holy Spirit. When the voice of the Spirit accompanies the exhortation, sinners hear and come to Christ. I have already shown the consistency of the doctrine with God's commands, and this rests on the same principle. But I must not longer dwell on this topick; let me say once for all, the human heart and human ingenuity have employed their utmost efforts to multi

*It is questionable whether, in the whole extent of the Presbyterian church, there is, at this time, a congregation in which there is a more general awakening, a more hopeful revival of religion, than in that of which Dr. Fisk is the pastor. Here is a practical demonstration of the utter and absolute fallacy of the representation, that impenitent sinners are rendered careless and indifferent to their state, by being told of their entire inability to convert themselves-that regeneration is solely the work of the Holy Spirit.-ED.

ply and propagate objections and cavils against this doctrine. Here let a very strong fact be distinctly marked-one fixed and intelligent look within, upon the character of the heart as disclosed by the light and teaching of the Holy Ghost, disarms every objection, and prostrates the sinner in deep self abasement, and covers him with shame, crying, 'wo is me, for I am undone.' No cavil or objection can stand before a conscience enlightened by the Spirit of God.

"A very important use of this doctrine is to lead Christians and ministers of the gospel to cultivate a sense of dependence on the special influence of the Holy Spirit, and pray for his agency. No matter how great man's physical power may be considered by others, Christians must feel their entire dependence on the Spirit's blessed agency, which alone can bring men to Christ, enlighten their minds and sanctify them for his service and glory. The more sensible men are of their helplessness and real necessity, the more they will pray for the grace of God. The doctrine tends to induce in Christians a more constant sense of responsibility under the gospel administration, where the Holy Ghost is sent to humble, enlighten, sanctify, and guide them in the knowledge of his will, and discharge of Christian duty. Dependence on the Spirit and responsibility go together. The whole gospel urges upon us this sense of dependence on the Holy Ghost. He takes of the things of Christ, and shows them unto us; and we cannot be too thoroughly impressed with the importance of relying on this influence. Christians do not pray enough for this blessed agency; and too often they attempt the performance of duty with little or no sense of their dependence. This explains their frequent failure and the meagerness of their graces. While Paul recognised, fully, the truth of Christ's declaration, "without me ye can do nothing," his humble and confident reliance on the influence of the Holy Ghost, enabled him to say, "I can do all things through Christ, who strengthens me." It is not a sense of inability, which prevents Christians from growing in grace and fulfilling their obligations, but leaning upon their own understanding, and relying on their own strength.

"Under the influence of this sentiment of dependence, and a view of the helpless condition of sinners, ministers of the gospel will be more likely to rely on the Spirit's influence, and pray for his agency to accompany their ministrations. They will keep the doctrine of the Holy Spirit's agency distinctly in their own and the view of others. It was a judicious remark of a sensible elder in the church, "if ministers of the gospel would honour the