be inclined? If so, it must be from physical defect, and then it is altogether vain and useless preaching the gospel to them and exhorting them, for not even Divine influence can, in that case, incline them without first physically new-creating them. You will

say, perhaps, that you intend the word "unable," not in a physical or literal, but only in a moral sense. Then the important meaning, that he is "unable to be inclined," comes to nothing more than this, that he is uninclined to be inclined. The other member of the sentence is scarcely less astonishing "How am I accountable for not willing what I was born without power to will ?" You are not born without such power. As 1 endeavoured to shew in my remarks, man has power to will whatever God requires of him, or he could not be the subject of command and responsibility, much less condemned for not believing in Christ. I deny what you assume. It is for you to shew how any man can be a responsible creature, and can be condemned for not believing the gospel, if he be "unable to be inclined, and without power to will what is good." You seem to think that you have placed me in a dilemma by your supposed case before a jury. But as your allusion to "a lunatic asylum" clearly shewed your case to be one of insanity and supposed organic physical derangement, it is wholly irrelevant, and leaves the force of my illustrations unimpaired. As I have made no reference to Edwards, any difference of opinion you may have with him I of course leave you to settle.

You say, "The question we hope our brother will send us an answer to is this, • If it be requisite to my accountableness to human law that I be able to will to obey, as well as to disobey, why is not the same ability requisite to my accountableness to Divine law ?"" I marvel at the question being put, and imagine that it is owing to your not having given due attention to what I have stated, in which I consider it to be sufficiently answered. It was the very object of my former article to shew that man has such ability, that he is therefore "accountable to Divine law," and that he could not be accountable without it. I m that man, except in cases of physical defect

or derangement, as idiocy or insanity, is in possession of mental and rational faculties which constitute his power or ability to repent and believe, and that there is no inability but what consists in the state of his heart-his disinclination; and which can be called inability only in an analogical or figurative sense.

You appear to me to hold the idea of some kind of inability in man distinct and different from either the want of physical power or the want of inclination. If this be the case, I should esteem it a favour to receive your definition and explanation, as I know of none, and should be most happy to be enlightened on the subject.

Thus I have endeavoured, as briefly as possible, to reply to your note, which appeared to me so needless and extraordinary that I was almost ready to surmise that its insertion was prompted by some misgiving lest our soundness in the faith, in reference to the doctrines of divine grace, should be impugned. Now, as I have no distrust of your doctrinal orthodoxy, so I hope you need entertain no apprehension of mine.* We ought on every subject to be anxious only for truth, and when we believe we have found it, fearlessly to embrace and avow it.

I am, Dear Sir,

Yours sincerely,

W. CROWE.

Worcester, March 7th, 1849.

To the Editor of "The Church." Dear Brother,

I am much pleased with the note of the editor on brother Crowe's paper on "Natural and Moral Ability and Inability," in the March number. To my mind, it puts the pith of the question in the best form for a clear apprehension of it that I have ever seen. I heartily wish that that note may set many upon the right path for studying and understanding the subject who have hitherto been either indifferent about it, or puzzled with it through misapprehension.

It is easy to perceive, and pleasant to acknowledge, that Mr. Crowe, and others who have taken a similar course of argument,

have had the best intentions, and have written a good portion of truth. Their design seems to have been to guard against the abuse, alas, but too common,-of the awful fact of the depravity of man, by making it set aside the obligation to obey the command of God to repent and believe the Gospel; and they have done well in denying that any amount of depravity of nature can excuse wicked conduct, and wilful neglect of the soul and the gospel salvation. But their illustrations of their main position, as it appears to me, have generally been a failure. Arguing from common affairs to sacred ones-from what man can do or cannot do towards his fellow-man, which requires only natural powers, suitable means, and the principles of honesty and good-will, which form a respectable character, to what he, with these, can or cannot do in the things of God,-they seem to leave out of the account some important considerations. They appear to lose sight, at least in some measure, and for the time, of the absolute necessity of the influence of the Holy Spirit in order to any good thought, feeling, or act, or to assume what has never been proved, that all to whom the gospel comes are made partakers of grace or divine influence so far as to fit them to forsake sin, and to receive it.

The real question is not this,-Is the corruption of the heart of man which he cherishes, by which he is averse from God and all good and prone to all evil, the only bar to his conversion? This is readily allowed on both sides. Nor is it whether if he were willing to obey, could he obey? This also will be allowed as freely as the other, on the ground that a willing mind is a main part of obedience in the sight of God. But the proper enquiry is, Can a man make himself willing to do what he is naturally unwilling to do, i. e., to love God, hate sin, and trust in Christ alone for his salvation?

It is at once and altogether denied that he can do this; and further it is affirmed that if he could, then he would need nothing in religion more than means and motives, or what has been called moral suasion. Effectual calling by the Holy Spirit would in such case be wholly unnecessary. Man is depraved, and can do nothing spiritually good till he be born of God, nor indeed afterwards but as assisted by grace. This is solid ground, and well sustained by scripture and the experience of every renewed man. And man while unrenewed, as well as afterwards, is wholly responsible to God for his conduct and indulged thoughts and intentions. This is one of the great facts of the Bible, and on this principle goes the appointment of the general judgment, in which every one will be judged according to the deeds, the voluntary deeds, done in the body. But the accountableness of man depends neither on his being able to will to do the good he hates, nor on the grace of God given him to turn his will and affections, but simply on this, that he is the creature of God, and has a law given him to obey, is endued with rational faculties, possesses suitable means, and is at liberty to make his own choice and follow the bent of his own heart, whether it be to good or to evil. Less than this would not be sufficient to make him a voluntary agent in religious matters, and more than this is not necessary in order to his accountableness to God, and to make him guilty in doing evil. But let us not forget that much more than this is necessary for his conversion, or even the possibility of it. Depravity and habits of sinning do not alter his accountableness or lessen his guilt; but they have made his salvation, his conversion, impossible without special grace.

THE EXCELLENT GLORY; OR, THE INTER-
NAL EVIDENCES OF CHRISTIANITY ILLUS-
TRATED. BY JOHN ALDIS.
pp. 190.
London: Aylott & Jones.

While we regard some of the numerous works that have recently issued from the press on "the evidences of Christianity,"

as an interesting "sign of the times," we consider the treatises that direct public attention to the internal evidences of our holy religion, as a feature still more auspicious. To the latter class the present work belongs. It is a contribution of no ordinary value, and is destined, we hope, to no ephe

meral existence. The manner in which the subject is handled discovers a felicity of thought, a compactness of argument, and a copiousness of striking and beautiful illustration, that clothe the important theme with a freshness and a grandeur that will render the volume a favourite not only with the devout, but with all thinking and cultivated minds. In some of the chapters, topics are introduced that have generally been supposed to hold their proper place only in the department of the external evidences; but the writer shews that while these lend their aid in the construction of the "outer-court of the temple" of the christian system, they are luminous with the glories of the Shechinah that radiates in "the Holy of Holies." (See the Lecture on "the evangelic miracles").

In this work the sceptical mind, whether learned or illiterate, will be confronted with questions that look out of countenance its polished objections, or its indolent indifference ;-the man of science, if irreligious, will be astonished at finding the weapons with which he has assailed christianity, rebounding on his own credulity, and rankling in the depths of his own consciousness; the enquirer will be encouraged as the plan of heavenly mercy opens up to his view as exactly "the remedy" which he, guilty and polluted, requires,-while the christian will be greatly confirmed in his soul-gladdening conviction, that he has "believed no cunningly devised fable;" and "the faith once delivered to the saints," will more impressively than ever commend itself to his intellect, his reason, his affections, as, beyond all dispute, "the excellent glory." The sentiment with which we have risen from the perusal of this treatise (worthy of a place side by side of the "Philosophy of the Plan of Salvation"), we give, when we say, "Christianity must be, 18, of God."

The volume is cheap. We suppose, however, that all the copies are not, like that sent to us, lettered upside down.

WORDS OF COMFORT FOR THE AFFLICTED; IN DAILY PORTIONS, MEDITATIONS, HYMNS, AND PRAYERS. pp. 152. London: John F. Shaw.

We have read this little work with much interest. It consists of an Introductory Letter, Bread from Heaven (a Text for every Day in the Year), and Reading for a Month (Meditations, Hymns, and Prayers for each Day). The selections have been

made from ancient and modern authors with taste and judgment; the texts are short and apt; and in the hymns some of our choicest pieces will be found. We confess our dislike to printed prayers, and are glad, therefore, to see an avowal that a form of prayer is of no other use than to suggest proper thoughts for devotion. We very cordially commend the little work to the afflicted, and to those of our readers (we hope a large class) who are in the habit of devoting a portion of their time to the visitation of the sick. To some it may be an additional recommendation that it is edited by the excellent wife of the Rev. R. Brewer, pastor of the Second Baptist Church, Leeds.

THE SACRED HISTORY OF THE WORLD: A SERIES OF DIALOGUES. TRANSLATED FROM THE DUTCH. WITH A RECOMMENDATORY PREFACE, BY THE REV. F. CLOWES, CLASSICAL TUTOR OF HORTON COLLEGE, BRADFORD. pp. 350. Leeds: John Heaton; London: Simpkin, Marshall, & Co., A. Hall & Co., and Benj. L. Green.

The plan of this work is exceedingly simple. A Pilgrim is supposed to converse first with Adam, then with Noah, lastly with Simon Cleophas, a son of the disciple mentioned in the 24th chapter of Luke; and each of them narrates to the Pilgrim the portion of the world's history with which he is yet unacquainted. The Dialogue form is adopted so as to develop the scntiments in a manner easier of comprehension. by a large class of readers: and it is adopted with complete success. We know few books better calculated to give a correct and enlarged view of the history of the world, more especially in relation to its great purpose; and we strongly recommend it to those of our readers who wish to make themselves acquainted at little trouble, and without much expenditure of time, with the important subject of which it treats. While quite destitute of everything approaching to cant, its devotional character will at the same time make it a highly acceptable work to all devout and experienced christians.

EMINENT PERSONAL RELIGION THE WANT Or THE TIMES, AN ADDRESS TO PRO-FESSING CHRISTIANS, BY HENRY BURGESS. pp. 48. London: Benjamin L. Green. It is not the language of mere general commendation when we express our wish that every intelligent Christian in our churches

should purchase, and read more than once, this faithful little work. He can scarcely do so without a conviction likely to become a practical one, that the author is right. We entirely agree with him that the different ecclesiastical mechanisms and creeds have little to do with the "want of the times." That "want" is felt by the members of all evangelical sects. We cannot but think that Christians who have in them yet the root of the matter, although their "first love may have been lost," must be moved by these truthful representations, while those who have declined less, or who are keeping "the even tenor of their way," will be hardly less profited. Here is nothing revivalist in the ordinary sense of the word; nothing that may not be done by all and at all times and places; and yet that which if done would do more really to advance religion, and to advance it with no danger of reaction, than any of the numberless schemes which have been laid before the public. We have repeatedly in "The Church "expressed our opinion that the present age overdoes associations and mechanisms for religious objects, to the neglect of the individual, the personal, and the spiritual. We sincerely hope Mr. B.'s admirable appeal will not be overlooked by ministers, deacons, and churches.

A HARMONY OF THE FOUR GOSPELS, &c. BY R. MIMPRISS. Seventh Thousand. London: T. Varty.

We can

The plan of this interesting little volume "is to exhibit the gospel narratives in juxtaposition in the words of the authorized version." It is based upon the admirable "Harmonia Evangelica" of the Rev. E. Gresswell, and embodies the same plan. We hail it as one of those contributions to the cause of sacred truth which demand our warmest acknowledgments. recommend it with confidence to our teachers, and to those brethren who are engaged as occasional preachers. It will repay their study, and tend to facilitate their acquaintance with the oracles of God. We should rejoice to know that it was in the hand of every young christian, as it would help thoroughly to furnish them to every good work.

A SHORT SKETCH OF THE GERMAN REFORMATION. IN A SERIES OF LECTURES TO YOUNG MEN. BY B. EVANS. Everywhere the claims of young men upon the special attention of all qualified

to teach and aid them are becoming recognized. The wanton waste by an unthinking public of their time and health in shops is attracting attention; and we hope the day is approaching when those who go late "shopping," and those who sacrifice their young people's opportunities for mental improvement and recreation to such late customers, will be compelled to hearken to public opinion.

Lectures like those before us are another form in which young men's claims are now acknowledged. May they multiply. If as calculated to set the youthful mind a thinking, and to send it forth on right intellectual and religious principles in its search for knowledge, as are these Lectures on the Reformation, they must greatly aid our reading youth. The topics are, I. The causes which contributed to the Reformation. II. Luther's preparation. III. Luther in action. IV. The defects of the Reformation. V. The influence of the Reformation. chapter on "the defects" is especially commendable for its combined generosity and faithfulness. Dr. Merle D'Aubigné might read it with great advantage.

The

RUTH, THE MOABITESS. BY HUGH ANDERSON. Pp. 89. London: Hamilton, Adams, and Co.

We

Simple and devout, pleasing and instruc tive. The congregation to which these lectures were delivered was certainly right in requesting that they should be printed. They are quite worthy of a sale which shall remunerate their author. We do not, however, agree with the slight censure on Naomi and Ruth, in the fifth lecture. think they probably did not know of a nearer kinsman than Boaz, and that the proceeding (though for obvious reasons we abstain from discussing it) was in strict accordance not only with the laws of the age, but with its ideas of female modesty. THE MINISTER AND HIS PEOPLE: A SERMON PREACHED IN THE BAPTIST CHAPEL, SOHOSTREET, LIVERPOOL, BY JOHN Stent, on THE OCCASION OF HIS ENTERING UPON THE PASTORATE OF THE CHURCH MEETING IN THAT PLACE OF WORSHIP. Pp. 22. London: Houlston and Stoneman.

This is a really excellent discourse. It is founded on a passage commonly chosen for such occasions, but does not treat it in a common-place style. It well deserves to circulate widely beyond the writer's own church. It is modified by the better quali