let them try all their arts, they shall not be able from these materials to produce a single drop of blood, so much is the most common act of nature beyond the utmost efforts of the most extended science." Though Boerhave wrote exclusively on subjects pertaining to his profession, yet he endeavored to give ardor to virtue and confidence to truth.

Haller, who was scarce inferior to Boerhave, wrote several moral essays, religious pieces, and a few odes, much admired in Germany for poetry, elegance, and sublimiiy. But it is unnecessary now to do more than mention men, whose characters have been so long established, who have given dignity to their profession, and to whose lives the medical student may still look back as best deserving their emulation. It is cheering to the christian, to see in our own time, some resembling these benefactors of the human race, both in their love of christianity and skill in the medical profession.

Those who have read the Memoirs of Dr. John Mason Good, written by Dr. Gregory, could not have failed to be struck with the similarity of his character to that of Boerhave and Hallre. A portion of the spirit of his maternal uncle, John Mason, [author of a treatise on self-knowledge,] seems to have descended to him. It appears that in his earliest years, he had doubts concerning the objects of the christian faith, but for several years before his death, he seems to have derived his chief happiness and consolation in contemplating the riches of Divine Grace, as displayed in the work of redemption. He shewed his benevolence and public spirit, by giving his active support to the church, missionary, and to the Bible society; to the former, he devoted himself with the utmost activity and ardor. His piety exhibited itself in his intercourse with his patients; for in prescribing for an intricate disease, he was in the habit of praying for the Divine direction; on administering a medicine him. self, he was known frequently to utter a short ejaculatory prayer. Is it not to be regretted that this spirit is not more universally felt? Too many physicians trust to their own skill, and too many patients, like king Asa, seek to the physician and not to the Lord.

The medical works of Dr. J. Abercrombie, have received much applause from physicians every where. But it is for his other works, that the mass of general readers are chiefly indebted to him, and to which he owes his celebrity. His "Inquiries concerning the intellectual powers and the investigation of truth," and his treatise on the "Philosophy of the Moral Feelings," though not voluminous, are luminous and weighty. The first has already been taken as a text book in several of the higher literary institutions in our own country. The latter, if possible, excels it in plainness and perspicuity. Both have been eulogised by the leading reviews. The Quarterly says, "His style is simple and unambitious, and without being devoid of ornament or power, and on those occasions especially, when he touches on those great questions of faith and hope, it raises into an eloquence which cannot fail to touch the heart. The manner, indeed, in which he points out the practical application of his subject to the interesting topics of education, morality, and religion, gives a charm to these volumes, which we look for in vain in similar works." "Without formally assuming the character of moral or religious lectures, he has made his works auxilliary to the most sacred of all sciences. He has made it clear that sound metaphysical philosophy is not a knowledge which puffeth up; that on the contrary its legitimate tendency is to chastise the arrogance of human wisdom, and to conduct us to that wisdom which is from above, and which is pure and peaceable, and rich in all the fruits which can strengthen up the soul unto eternal life." He might almost be called, by way of eminence, the orthodox philosopher.

But we have already detained the reader too long from the work we

we proposed more particularly to notice. In any work now written, devoted to the explanation and defence of the doctrines of Christianity, little that is new as to matter need be expected. The subject being of so great importance, it has enlisted the services of good men in all ages, and we have reason to bless God that he has enabled so many of his servants to defend the precious truths of the gospel against its adversaries, by their writings. It is an improvement in the writing of the present age, however, that much matter is compressed into small compass. This is not universally the case; there are verbose writers now as well as formerly. Yet there is an improvement in this respect since the day of Owen, Baxter, and Howe, whose valuable works with the exception of a few treatises, can scarcely be waded through by the generality of readers. "The Principles of Christian Philosophy," is valuable as containing so much instruction both in truth and duty, in so small a compass.

The author commences with this first great principle, "That man is created for a future state," which he illustrates from the fact of the misery to which mankind are liable, from the desire of every creature after happiness, from the vanity and uncertainty of all earthly enjoyments, and the certainty of death. He asserts the first great principle of philosophy to be, that this life is only a prelude to another, that christian philosophy teaches how this came to be, enables us to look into futurity, and rejoice in the bright prospect which it unfolds. He next briefly notices the history of man-his creation in innocence-his fall by breaking the covenant made with him-the curse and its effects, and of the immediate revelation of the gospel to him-"By the interposition of Jesus, the Son of God, another world, another state, far excelling that which Adam lost, was purchased." He next proceeds to speak of the means by which a future state of happiness is procured. "In the Scriptures we are clearly informed of the way in which this new world was procured, and man saved from the punishment of sin. We bless God, that in this our dark and ignorant state. he hath been pleased, at divers times and in sundry manners, to grant us a revelation of his will respecting us, and full intimations regarding every thing which is essential to our salvation. This revelation and these intimations are contained in that most inestimable book called the Bible, which all wise and good men acknowledge as the word of God, and as the only certain source of information in religion. We there learn that Jesus the Son of God undertook the salvation of the human race, in a way that neither men nor angels could have conceived, and that devils themselves could scarcely have been so presumptuous as to suppose. This method consisted in nothing less than his undertaking to become a man, and to bear the punishment due to men. This was twofold, the death of the body and the death of the soul, that is, its banishment from God, its privation of all enjoyment. He accordingly did die for our sake, and was forsaken of God in our stead. His gracious offer was accepted, and no glory, no happiness, man is hereafter to enjoy, can be too great to repay the mighty price. This great this astonishing event, the incarnation and vicarious suffering of the second person in the Trinity, was equally with the fall of Adam, foreseen and arranged in the eternal councils of the Godhead, before the creation of the earth. Therefore, in one view, we may look upon this world as called into existence, in order to be the place where Christ should display and magnify the power and glory of God. For, all other events that ever have occurred, since the foundation of the world, or which shall happen, even till the end of time, shrink into nothing when compared with the history of redemption. Alas! that any man- that all men should think so little of that which involves a world's fate, of that in which they are so deeply interested." "The moment man fell, Jesus began his mediatorial office, which was

new in heaven, and beheld with astonishment and praise by all the angelic host. From that instant, man could no longer approach to God, nor did God communicate with man but through the intermedium of Jesus. This mediatorial agency of the Son of God, has existed from that time, and shall endure until the termination of all things, when the glorious work of redemption shall be accomplished, and the last saint be gathered from the earth." He next proceeds to the consideration of the sacrifices under the Old Testament, shewing them to be a lively representation of the great and ultimate sacrifice. We will transcribe his notice

of the sacrifice of Cain and Abel, as his views seem to be judicious, and somewhat new. "At a very early time we find a memorable evidence of the intention of sacrifices, in the history of Cain and Abel. Cain in a self-righteous spirit, offered unto God the fruits of the earth, as a token of thankfulness for food and raiment, and an acknowledgement of his providence, but virtually denying any need of a propitiation for sin. Abel brought the firstlings of his flock, giving their life for his own, and presenting their blood as a vicarious expiation. The answer of God to Cain is decisive: "If thou doest well, shalt thou not be accepted ?" How important was this to Cain, and how instructive to us! Let those who deny the necessity of an atonement; those who trust in their own righteousness, or in the mercy of God, placed in opposition to his justice, reflect on the declared terms of acceptance. If such men do nothing but good, shall they not be accepted? but if they. do not, it behoves them to consider the sad alternative; and one who may be supposed to know the matter well, has declared, "there is none good, no not one.'

The author next proceeds to the consideration of the great sacrifice which Christ "offered to put away sin."

"Three important points are to be attended to in the history of Jesus. The first is, that during the whole course of his life here, he continued in a state of unspotted innocence and perfect obedience. This he did in our name and behalf, performing fully that which Adam failed to do. He submitted to be tempted of the devil, that he might withstand that to which our first parents yielded. He was subjected to the ordinary temptations of life, being in all points tempted as we are; yet, in all, he maintained spotless purity, his soul being filled with love to God, hatred to sin, a supreme desire to fulfil the divine law, to do the work of his Father in heaven, and to promote his honor and glory. From first to last, he maintained that perfect obedience, pure and holy thoughts and desires, those sentiments and inclinations, exactly belonging to his situation, so that no part of the law or the will of God was broken or disregarded. He acted, then, as Adam ought to have done, in order to continue in paradise. The second point in the history of Jesus, is, that he submitted to death also, in our name and behalf, thus enduring that punishment which was due to us, death of the body, and being forsaken of God. The divine nature could not suffer, but his human frame suffered in an extreme degree, and his soul sustained an agony of which we can have no conception, when he made it an offering for sin. The third point is, that Jesus declared that if he went not away, if he did not die, the Holy Spirit would not come to his disciples, and without the communication of the Holy Spirit, Christ had appeared in vain. The sufferings of Jesus must never be considered without remembering the promise of the Spirit, for Christ delivers not only from the punishment of sin, but also from its tyranny, destroying in the heart of man, by his Spirit, its love and power." "The three fundamental doc. trines of Christianity, therefore, are, the atonement, imputed compliance with the whole of God's law, in a perfect degree, and regeneration." The remainder of this chapter gives a most affecting view of the sufferings of VOL. XII.

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Christ, the agony in the garden, which caused him to sweat great drops of blood, and on the cross, which convulsed all nature. The passage, however, is too long to be quoted, and would suffer by abridgment.

He next inquires more minutely into the means of salvation. In answer, we are informed, that Jesus has ascended into heaven, to plead for us, and present himself as our sacrifice, propitiation, and intercessor, on the terms of a covenant, well ordered in all things, and sure. He sends forth his spirit to sanctify the individual, and unite him to himself, so that being one with him, he becomes interested in all that Christ has done, and, therefore, is accepted by the Father, even as Christ is, who is his head, and the well beloved son of the Father." After proving the imputation of Adam's first sin to his posterity, and the consequent death of their souls to every holy principle, and that, therefore, they have need to be made alive again, he proceeds to speak of how this is done. His views of the operation of the Holy Spirit differ widely from those who imagine they can cause a revival of religion by mere human means, and that it is in the power of man to convert himself. "The Spirit does not act, merely by suggesting arguments to convince, or by presenting motives to man, as a free agent, as some have imagined, but by changing the heart and sanctifying the desires. Did the Holy Spirit operate, merely, by presenting arguments, I can conceive that the same arguments might have been presented by one man to another, and that we might have been saved without the interference of the Spirit at all. But He not only does present motives and inducements, but, also, awakens the dead mind, kindles new desires, and gives a new existence." He thus speaks of the extent of the atonement. "We know that the atonement made by Christ, is infinite and unlimited in its value, and, abstractly considered, is adequate to the redemption of the whole world. But it no more follows, that the virtue of the atonement should be exercised, to its full competency, than that the power of the Almighty, should in a single case, be put forth to its full extent. In every instance the display has been just as much as, and no more than the wisdom of God saw meet, for the purpose to be served; but, as that which is infinite cannot be bounded, so, in no case, has the power of God been manifested to its utmost limit. Now, although the value and virtue of Christ's work be infinite, yet, it does not follow that all are saved by it." "Both reason and revelation contradict the opinion that Christ saves the impenitent, or made a propitiatory sacrifice for those who perish." "There never was,

and never could be any contingency, respecting the number, the names, or the safety of those, who, united to Christ, and forming his spiritual body as a church, become interested in, and identified with, all that he did as their head and representative. Blessed ground of hope and security!" "The scripture is to be considered, as containing a system of information divisible into two heads: the one relates to the will and affections, to the moral conduct and active powers; the other refers to the conduct of God, and his agency in the salvation of men. A limited view of the passages of scripture, relating to these two heads, must give rise sometimes to opposite opinions, and a comparison of texts without keeping this in view, would make one appear to be in contradiction to the other. In one place for instance, it is said, come unto me;" and in another, no man can come unto me except the Father who hath sent me draw him." The one is directing what God required of man. The other speaks of what God does respecting man. Thus it is easy to reconcile those passages which explicitly state the doctrine of election and free grace, with those which inculcate the necessity of efforts of the human mind. All the doctrines of the gospel are intimately dependent on each other. The foundation of the whole, is placed on the depravity of the heart of man, or original sin, which is proved to exist, from the nat

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ural consequences of the fall of our first parents, from the declarations of scripture, and from the personal experience of every man, as well as from the history of mankind in all ages. On this is built the necessity of an atonement, of justification, of regeneration or sanctification, of adoption by free grace, and of election, which is merely a branch of the doctrine of grace."

(To be concluded.)

ART. III. Lectures on Theology.

By the late Rev. JOHN DICK, D. D., Minister of the United Associate Congregation, Greyfriars, Glasgow; and Professor of Theology to the United Secession Church.

(Concluded from page 305.)

We shall next advert to Dr. Dick's sentiments with respect to the promises, and to enable our readers to form their own judginent of the author's views upon this interesting subject, we quote the following passage: "The promises are distinguishable into two classes, absolute and conditional. An absolute promise is one, the performance of which is suspended upon no condition, and is to be expected solely from the faithfulness of the promiser. Other promises are conditional,-I mean that they suppose some action, or course of action, as necessarily preceding the performance, some previous state of mind in the person upon whom the blessing is to be bestowed. The promise of salvation is not made to all who hear the gospel, but to those alone who believe it. There is a difference between the publication and the making of a promise. The publication simply and generally announces the fact that there is such a promise; the making of it respects individuals, and declares that upon them the promised good will be bestowed. The promise of salvation is published to all, but the persons to whom it is made are specified in the following words,' He that believeth shall be saved.' 'From zeal for the doctrine of free grace, some have been betrayed into the mistake of representing the promises in general as absolute, and have not attended to the difficulty in which they involve themselves. If their view of the promises were correct, every man to whom they are addressed would have a claim to salvation, as a promise of pardon to all the criminals in a kingdom would entitle them all to life and liberty. It is idle to say, that they will all be saved if they believe, for this is to retract what has been affirmed, or rather, is to maintain a self-contaadictory proposition, that the promise is at once absolute and conditional. If God had promised to save all men, without specifying any condition, or term, or qualification, or previous state of mind, his faithfulness would require that they should all be saved without a single exception. But a conditional promise may not be performed without any impeachment of his truth, since the cause of its non-performance is not a failure on his part, but on the part of men." (Vol. ii. pp. 7, 8.)

We read this passage with much surprise, and with deep regret. We shall not, however, charge Dr. Dick with all the erroneous notions which are either expressed or involved in this extract; for we are aware that some of them are disclaimed by him in other parts of his lectures, but we must say the language is exceedingly unguarded,—a fault, we acknowledge, with which this writer is very rarely chargeable. Did we not know that the Doctor was a sincere friend and able advocate of the doctrine of grace, we should from this passage have inferred that he was a decided opponent of that doctrine. The language and the reasoning are exactly such as might have been expected from the pen of an