of the nature of man, that, what he is unwilling to do, he never will do. Hence the Scriptures speak of that which a man is unwilling to do as a thing impossible to come to pass. When Christ charges the Jews with this unwillingness, he represents their coming to him as impossible. Ye will not come to me, that ye might have life,' for 'how can ye believe, which receive honour one of another? ' No sinner will of himself come to Christ; we do not mean that he has not the mental power to come, but that such an event never will transpire-for the enmity of the human heart against God never will change itself to friendship. If, therefore, the change take place, it must be by an influence foreign to man's original faculties."

We proceed to examine these statements. Is it true that, "It is in the physical and moral constitution of man that, what he is unwilling to do, he never will do." Most certainly not! for men often, under circumstances, actually do what they yet are most unwilling to do. A dishonest man is unwilling to pay his debts, but yet he pays them, because the law compels him. But, perhaps, it may be replied that, as he does it under compulsion, he does not do it willingly-true, yet he does it; and this is sufficient to shew that, what a man is unwilling to do, he sometimes will do. If the statement of Dr. Jenkyn were intended only to affirm that, what a man is unwilling to do, he never willingly will do, then it would only contain a mere obvious truism, too paltry to be attributed to the pen of Dr. Jenkyn. Again we ask, is it correct to say that, "what a man is unwilling to do, he never will do," considering this statement as relating both to man's present unwillingness and to his future conduct? What, is it impossible for his will to change by a change of circumstances, or upon reflection or consideration? WILL is that which is in the power of man to alter. That which man has not the power to alter, is not WILL, whatever else it may be. We alter the proposition of Dr. Jenkyn, and affirm, without any fear of successful contradiction, that, "It is in the physical and moral constitution of man, that what he is unwilling to do, he AFTER MAY BECOME MOST WILLING TO DO. The words printed in capitals we substitute for the words "he never will do."

HERE

Again, we cannot admit, that when the Scriptures speak of the unwillingness of men to be saved that they represent their salvation as impossible. Men are justly deserving of condemnation for their unwillingness to come to Christ, because they are moral agents, that is because this unwillingness is the result of their resistance of Divine grace, their salvation is not impossible, for it is not impossible for them to convert,-to change their wills, and obtain the light and influence of the Holy Spirit. We may be asked, is it possible for a man to be saved while he is unwilling? We answer, No, certainly not. But a man who is unwilling to be saved may become willing to be saved, and therefore, it is not true that, his salvation is impossible." Nor do the words of Christ, as quoted by Dr. Jenkyn, affirm any thing about the impossibility of the salvation of the Jews. On the contrary they teach the possibility of their salvation, "Ye WILL not come;" they had the power to change their wills and come to Christ; or it was improper to say to them

Ye WILL not come."

We admit, cheerfully, that "no sinner will of himself come to

Christ," but we deny that any sinner is left to himself. If such were the case, what benefit would the atonement be to him? Dr. Jenkyn maintains that Christ died for every man, but what benefit can the death of Christ be to any man to whom Divine influence is altogether denied? Can a man be saved without Divine influence; If he cannot, and if Divine influence is denied to any man, to that man the atonement does not furnish the means by which it is possible for him to be saved; and he cannot be condemned for not accepting that which was never within the possibility of his obtainment. Dr. Jenkyn, however, says, the sinner has the mental power to come to Christ. We should be glad to have this mental power defined, it is, we suppose, what is sometimes designated "natural ability," but we confess we do not understand what is meant by those phrases, they only mystify theology: we very much desire to have those phrases defined; those who use them ought to define them.

Arminian Methodists have often been unjustly charged with holding the doctrine of the sufficiency of man, without the grace of God, to secure his own salvation; this charge, although unjustly brought against them, bears with considerable force against those who hold the doctrine that man possesses "natural ability," or "natural mental power sufficient to enable him to come to Christ." If there is any truth in the statement, that a sinner, uninfluenced by Divine grace, has "the mental power to come to Christ," then mental power, unaccompanied by Divine grace, is sufficient to bring a sinner to Christ. Does Dr. Jenkyn believe this? Do our Calvinistic brethren believe this? We trow not. If it is not sufficient, then those who only have "mental power "have not "the power to come to Christ," and unless they can obtain that which is sufficient to bring them to Christ, they cannot be condemned for not coming to Christ. Suppose a poor man, who had offended his sovereign, afflicted with paralysis to be brought into the presence of his monarch, and the monarch to command the man to come to him, promising him a great reward if he came, and threatening him with death if he did not come: the man having lost the use of his limbs, would be unable to move, and consequently, could not obey the command of his sovereign. What then would be thought of the sovereign who would then say, this man had " the mental power to come," at my command, but he did not come near to me, let him be delivered over to the executioner; by not coming, his life is forfeited! Would not all reasonable persons conclude, that the monarch was a despotic and cruel tyrant? Would it not be replied, MENTAL POWER will not enable a man to WALK! the man did exert his mental power, and with his mind approached his sovereign, but his mind would not carry his body, for he had lost the use of his limbs ! The subjects of such a prince would do well to desire to be freed from the dominion of such a tyrant. Now as mere "mental power," would not enable a man who had lost the use of his limbs to rise up and walk to his sovereign, neither can mere mental power" unaccompanied by Divine influence, enable any man to come to Christ. To come to Christ is to believe in Christ, and this is not a mere mental act, "with the heart man believeth." Man, without Divine influence, is in the case of the man who had lost the use of his limbs, and the conduct of the

sovereign would be absurd, despotic, and cruel, even if the man had lost the use of his limbs through his own misconduct, but in the case to which we apply this illustration, every man inherits the infirmity of a moral nature, diseased and paralytic through the sin of his ancestors, and nothing can enable him to come to Christ but the communicated, quickening, and enervating influence of the Holy Spirit. If some good physician had come to the paralytic man, and restored to him the use of his limbs, then he might obey the command of his sovereign, and refusing to obey he would be considered to have deserved to lose the offered reward, and to suffer the displeasure of his sovereign. Thank God, Christ has provided a remedy for every soul diseased by sin; that remedy the Holy Ghost offers to apply to every sinner; and He comes to and offers it, at least, to all to whom the Gospel is made known, and by the life and strength which He imparts, the sinner may come to Christ, may have the love of God shed abroad in his heart and attain to eternal life. To affirm that Divine grace, sufficient to bring man to salvation, is not made possible to all men, and that those to whom the grace requisite to salvation is denied, will be punished for not believing in Christ, is to represent the Father of mercies acting as the supposed tyrannical despot in the case already represented.

If our limits permitted there are some other topics discussed in the volume before us to which we should advert. As, however, we have already extended these remarks to our utmost allowable limit, we must now hasten to conclude.

Notwithstanding the strictures we have made on some few passages, yet, we hail the appearance of this, the third edition of a most valuable work. It is worthy an attentive reading by all theological students; no student in divinity should fail to give it a reading; it contains one of the most able and original elucidations and defences of the atonement of Christ: its arguments, against socinian objections and reasonings, and in support of the doctrine that Christ died for every man, are scme of the best expressed and most conclusive we have ever met with. Dr. Jenkyn, by this volume, has done more to establish the doctrine of the universality of the atonement than any former writer has been able to effect; and we know not even whether we ought to regret that upon some topics, noticed in his work, we somewhat differ from him. If he had opposed the whole of what we consider to be the distinguishing tenets of Calvinism, his work 'On the Extent of the Atonement,' would not have been so well received among our brethren whose opinions are most likely to become affected by the masterly arguments which it contains. We most heartily wish it to have a very extensive circulation.

THE SEEKER'S GUIDE to Holiness and Usefulness, designed to assist in Obtaining and Diffusing the Religion of our Lord Jesus Christ. By HENRY BREEDEN. 18mo. 144 pp. London :

E. PEARSON.

The sentiments contained in this neat little volume are in general accordance with those held by the Wesleyan body. It may be read with spiritual profit by those who are just commencing the Christian course, and also by those who have long been engaged therein.

THE LOCAL PREACHER'S JOURNAL. 8vo. 16 pp. London : T. WARD.

A new monthly publication. Each number is to contain seven outlines of sermons, and some extracts from various authors on theological subjects. Judging from the number before us we should say it will be a useful publication.

PASTORAL ADDRESSES. By the Author of Decapolis. 100 pp. SIMPKIN AND MARSHALL.

48mo.

Short Addresses on topics of vital importance; suitable to be read in the closets or in social meetings for devotion,-they are forcibly convincing, well adapted to direct and to animate Christians in the faithful discharge of the duties they owe to Christ, to the church, and to the world.

Fox's BOOK OF MARTYRS. Edited by the Rev. J. CUMMING, M. A. Royal 8vo. 96 pp. Part X. G. VIRTUE.

This part has a beautifully engraved Portrait of Bishop Hooper, and several wood cuts illustrative of the cruelties inflicted on the Martyrs.

CANADIAN SCENERY ILLUSTRATED: from Drawings by W. H. BARTLETT. Royal 4to. Part XXII. G. VIRTUE.

The views are Aylmer, Upper Canada; Indian Scene on the St. Lawrence; view over Lake Memphremagog; and Falls of the Ottawa at Les Chats.

THE SCENERY AND ANTIQUITIES OF IRELAND Illustrated: from Drawings made expressly for this Work. Part XI. G. VIRTUE.

This part contains illustrations of the following subjects:-Interior of a Room at Malahide Castle, Dublin; Scene on the Giant's Causeway; Round Tower, &c. Glendalough; and Powerscourt from the Dargle.

THE MARTYR of ERROMANGA, or the PHILOSOPHY of MISSIONS, Illustrated from the Labours, Death, and Character of the late Rev. JOHN WILLIAMS. By JOHN CAMPBELL, D.D. 8vo. 478 pp. J. SNOW.

THE HARMONY of PROTESTANT CONFESSIONS: Exhibiting the Faith of the Churches of Christ, Reformed after the pure and holy Doctrine of the Gospel throughout Europe. Translated from the Latin. 8vo. 640 pp. JOHN F. SHAW.

We must defer our notice of the two last mentioned publications, but hope to recur to them in our next.

71

EXPEDIENCY.

THE principle which expediency involves, is, one of considerable importance. And the practical display of it, being one of almost daily occurrence, renders an acquaintance with it indispensably necessary. It becomes, therefore, an interesting question to ask :-What is Expediency? An answer to our question will, I presume, require definition both of the name, and of the thing.

Then, as to the name. There are several synonymes, which will show its usually received acceptation. The words-" Convenience"- "Suitableness or "Fitness,' as names which are applied to means, with relation to their designed ends, are synonymous terms, explanatory of the word-expediency. The Latin impersonal-"oportet," also, correctly defines our term. But what is that specific thing, usually meant by the employment of the word expediency? It is not, I apprehend, always employed only to convey its primary idea, or ideas, and no more. Its application; say to, moral means, is, too often, without any regard whatever to goodness, or badness, as qualities, or properties of the means. In such case their convenience, their suitableness, or fitness for adoption, with regard to some contemplated end, is the only thing looked at.

This view of the thing, involves a most important principle; which we conceive to be both bad, and dangerous. Moral means, calculated to conduct to a proposed end, may be had recourse to; but if vicious, or sinful, they ought never to be adopted. The converse of our conclusion, in the preceding sentence, is, I apprehend, the objectional thing connected with expediency; in its usually employed, and received acceptation. And, this is, most clearly, the admission of the principle; that, for the obtainment of a good, means which, in themselves are evil, may be employed. And, expediency of such kind, is alike in opposition to sound philosophy; and, to HOLY SCRIPTURE. Is it not, I would ask, an axiom of enlightened reason, and true philosophy; that,-like causes produce like effects? It is! If so: means which are bad, cannot conduct to any end, which can be pronounced really good. In Physics; this is invariably, and absolutely the case. And, in morals, I conceive, if fairly and fully investigated, it will be perceived to be not less invariably and infallibly so. There cannot be any such thing, as an effect, by a kind of reaction, renovating its cause. Every effect, is, logically speaking, contained in its cause; and, must, of necessity, as to its nature, be precisely the same. The End, can in no case, sanctify the Means. The opposite assumption; is a notoriously gross absurdity.

And what is the unequivocally expressed Doctrine of the WORD of God? "Shall we do evil, (asks the Apostle, writing to the Romans)" that good may come?" His own reply is as prompt, as it is energetic; and, it is, "God forbid !" And would, that this Apostolic Axiom, had been the rule of Action for the governing Authorities, in the various sections, of the— Visible Church! But, alas! it hath not been so!

Our principle of expediency, hath been, most lamentably displayed in the Papal Sect. The Rulers of that Body, have had recourse to cruelties so refined, as to show them to have been of Hellish invention! Could, the dark and gloomy dungeon-dens, of the Inquisitions of Papal Rome, become vocal; their tale of blackest deeds, done within their shrouded precincts, if told, would be one of-woe, of-tears, and—of blood! But, this will not be; until, the DISCLOSURES of the Great day, shall develope them to Assembled Worlds!

I concede; there are recorded cases of Holy Scripture, in which moral evil is, by the always wakeful, and vigilant superintendence of Divine management, and control, caused to bring about His Wise designs! The case of